Journal articles on the topic 'Hindu'
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1
Nagar, Ila. "Love-jihad." Gender and Language 17, no. 3 (November 20, 2023): 273–94. http://dx.doi.org/10.1558/genl.22429.
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Love-jihad is a conspiracy theory created by the Hindu right in India, which claims that Muslim men lure Hindu girls with love, marry them and then force them to convert to Islam. Language is used in legal, procedural and media-mediated ways to frame Muslim men and Hindu women and construct the nation-state. Using work on language and propaganda, as well as critical postcolonial studies, as theoretical frameworks, this article argues that the Hindu right uses language as a weapon to cause harm to Hindu women and Muslim men, and to reinforce Hindu supremacy. A study of language used by political leaders about love-jihad offers a look at the collusion between different dimensions of discrimination. On the one hand, nationalist Hindus discriminate against Muslim men; on the other hand, the same Hindus are weakening Hindu women’s abilities to make decisions about their own lives. The article also shows that the seeds of harm that are sown with propagandist language result in the creation of anti-Muslim legislation, which also harms Hindu women.
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Ojha, Niranjan. "Inter-religious Harmony Between Hindu and Muslim Religious Communities of Miya Patan of Pokhara." Janapriya Journal of Interdisciplinary Studies 11, no. 1 (December 31, 2022): 110–20. http://dx.doi.org/10.3126/jjis.v11i1.51652.
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Most Hindus see Muslims as the opposing faith to their own, although Hindus attend Muslim celebrations and Muslims attend Hindu festivals in Pokhara. Muslims in Pokhara dress in Nepali attire, which is not Islamic, and communicate in Nepali rather than Urdu or Hindi, which are peculiar to Muslim fundamentalism. Religious harmony is always vital for maintaining peace and harmony in a multi-religious country like Nepal. Despite the fact that Nepal is a secular country with a Hindu majority, Muslims are important and integral parts of Nepalese society. Unlike neighboring nations, there have been no severe religious riots or confrontations between Hindus and Muslims up to this point. When two cultures meet and interact, religious ideas will be transferred. The Muslims of Miya Patan have never contemplated a separate identity or attempted to break from society. They are quite proud of their national identity and identify more as Nepalese than Muslims. For ages, the Muslims of Pokhara have coexisted peacefully with their Hindu neighbors. This study attempts to explain the underlying causes influencing religious harmony in a multi-religious community of Miya Patan of Pokhara. In order to address the problem of study, discussion, in-depth interview and library research methods are applied. It is based on qualitative research method. It underlines the importance of components responsible for religious harmony in Pokhara. The findings may inspire other minority religious groups to maintain solid relationships in different parts of the country.
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Kusumawati, Niluh Ari. "REVITALISASI PEMBELAJARAN PENDIDIKAN AGAMA HINDU DI ERA DISTRUPSI DIGITAL." JAPAM (Jurnal Pendidikan Agama) 1, no. 1 (April 27, 2021): 68. http://dx.doi.org/10.25078/japam.v1i1.2171.
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<p><em><span>In the era of digital disruption, the development of science and technology is very rapidly increasingly encouraging reforms in various fields, especially in the field of education in utilizing the results of technology itself in the learning process. Religious education is a compulsory subject that is applied at every level of education. One of them is the learning subject of Hindu religious education. Revitalization of Hindu religious education learning in the era of digital disruption must continue to be encouraged so that superior Hiindu human resources are realized. Educators are currently required to be able to master various technologies so that they are able to use the various learning facilities provided in schools. Educators are required to develop skills by making interactive learning media by utilizing available educational technology. Effective learning requires good planning before the learning process is carried out. Every educator is required to be able to create interactive learning media. Currently, teachers are also required to have various soft skills that can be used to support the learning process. The complex problems in learning Hindu religious education include the system of learners, educators and students. So that innovation and progress in learning Hindu religious education can be realized. Revitalization of Hindu religious education learning is expected to be able to face the challenges of Hindus in the realm of education easily. So that various elements ranging from the younger generation to the elderly can work together to build a better Hindu religious education and create superior Hindu human resources (HR) so that the goals of national education can be achieved.</span></em></p>
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Zaman, Muhammad Qasim. "Arabic, the Arab Middle East, and the Definition of Muslim Identity in Twentieth Century India." Journal of the Royal Asiatic Society 8, no. 1 (April 1998): 59–81. http://dx.doi.org/10.1017/s1356186300016436.
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The “foreignness” of Islam in India is a familiar theme in the rhetoric of contemporary-Hindu fundamentalism. The numerical majority of Hindus in India is taken to mean that the nation-state ought to be founded on ideals and institutions defined as authentically “Hindu”, that India is the land of the Hindus, and that it must be ruled only by them. This ideology evidently leaves little room for non-Hindus, but especially so for Muslims, who ruled large parts of the Indian subcontinent for several centuries and who still constitute a sizeable minority in India. It is argued, for instance, that as the ruling elite in India, Muslims not only exploited the Hindus, they never even thought of themselves as “really” Indian and should not consequently be considered as such. For all the centrality of the Muslim Other to constructions of Hindu fundamentalism, the appeal and success of the latter is predicated on the systematic exclusion, if not the expulsion, of Muslims from the Hindu nation-state.
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Ida Bagus Benny Surya Adi Pramana, I Made Ngurah Oka Mahardika, I Made Sudarma, and Ida Bagus Made Arjana. "ANALISIS KEBUTUHAN GURU AGAMA HINDU DI KOTA MATARAM DAN SIGNIFIKANSINYA DENGAN LULUSAN INSTITUT AGAMA HINDU NEGERI GDE PUDJA MATARAM." Jurnal Cakrawala Ilmiah 2, no. 4 (December 21, 2022): 1329–46. http://dx.doi.org/10.53625/jcijurnalcakrawalailmiah.v2i4.4321.
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The shortage of Hindu Religion Teachers is one of the main problems for the world of education. We hope that with the large number of Hindu religious colleges and graduates of the Hindu Religious Education S1 study program, it is hoped that it will fill the shortage of Hindu religious teachers and the opportunity to be accepted as a Hindu religion teacher is quite large according to existing needs. The shortage of teachers causes the quality of Hindus to be low because they are taught by incompetent teachers. The city of Mataram, which is the city center in the West Nusa Tenggara area, is a barometer to determine the quality of Hindus in West Nusa Tenggara. The Hindu Institute of Religion, which is the only Hindu religious college in West Nusa Tenggara, plays a major role in producing quality Hindu religious educators. This theme is very interesting because from here we can find out what are the obstacles in Hindu religious education from elementary, middle and upper levels. The output of this research is expected to be an input for the Mataram city government and the Mataram City education office to increase the quota of Hindu religious teachers in Mataram City. The formulation of the problem, namely: 1. How to analyze the needs of Hindu religious teachers based on a SWOT analysis? And 2. What are the opportunities and challenges of IAHN Gde Pudja Mataram as a producer of Hindu religious teachers in Mataram City in anticipating these opportunities and challenges? The methodology used in this research is qualitative with the research location is Mataram City.Conclusion: 1. From the results of the analysis of the shortage of Hindu Religion Teachers from elementary to high school levels are 25 people. 2. From the results of the SWOT analysis, we have the strength that we have 9 council members at the Mataram city level and 1 at the NTB provincial level and the Gde Pudja Mataram State Hindu Institute Campus which produces many prospective Hindu religious teachers. The weaknesses are weak lobbying and coordination of each institution and the government's lack of attention to recruiting Hindu religious teachers. The opportunities are: there is still a lack of Hindu religious teachers and the majority of Hindus are in the city of Mataram. Meanwhile, the challenges are that schools are no longer allowed to recruit honorary teachers, the salaries of honorary teachers are small, there has been no recruitment of Hindu religious teachers for 4 years and there is no formal boarding school. 3. 90% of Hindu Religion Teachers in Mataram City are graduates of IAHN Gde Pudja Mataram 4. Opportunities for Alumni S1 Hindu Religious Education IAHN Gde Pudja Mataram are: as prospective Hindu religious teachers, prospective researchers and educational staff and the challenge is that alumni of S1 Hindu Religious Education must improve their level of education.
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Kannangara, Nisar, and Jesurathnam Devarapalli. "Democracy and the Politics of Dress, Color and, Symbols: An Anthropological Study of Kerala Politics." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 19, no. 2 (August 28, 2019): 257–72. http://dx.doi.org/10.1177/0972558x19862396.
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Dhoti colors have apparent political meaning in contemporary Kerala. Communists have started wearing red dhoti in private and public life recently, to counter the rampant visibility of saffron dhoti, which signifies Hindu religious identity in a shared meaning that exist in villages across north Kerala, and the same dhoti has also turned as the symbol of right-wing Hindu political parties, the political rival of the Communist party in the state. Earlier, the saffron dhoti was very popular among Hindus in Kerala, without any political differences—liberal Hindus, right-wing political Hindus, secular Hindus, and communist Hindus used to wear the saffron dhoti in public life, and to an extent, the saffron dhoti had become a crucial part of the religious piety of Hindu men and a religious symbol of mobility among Hindus. Through understanding the process of making meaning and other apparatus for political mobilization, this article argues that the ideological differences between right-wing Hindu nationalist organizations and Communist party does not exist at microlevel village politics, where there is a crucial similarity between political parties in mobilizing people and other activities of politics in a social democratic system.
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Akram, Dr Muhammad, and Dr Ayesha Qurrat ul Ain. "The Impact of the Partition of India on the Study of Hinduism in the Urdu Language." ĪQĀN 2, no. 04 (June 30, 2020): 69–86. http://dx.doi.org/10.36755/iqan.v2i04.147.
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Religion, language, and race have been among the most crucial factors behind the formation of various national and communal identities in modern South Asian history. Just like the political division of British India, the complex interplay of these factors also culminated in a bifurcation of linguistic boundaries along the religious lines according to which Urdu became associated with Islam and Muslims. In contrast, Hindi became increasingly connected to the Hindu culture. These historical developments also affected the extent and nature of the academic materials on Hinduism in the Urdu language, which the present paper examines. The paper takes stock of different relevant materials. Then, it discusses how the changed socio-political realities quantitatively and qualitatively affected the works on Hinduism in the Urdu language as the majority of the Hindu scholars lost enthusiasm to write on their religion in Urdu considering its increased perception of being a Muslim language. Muslims in Pakistan, on the other hand, lost opportunities of everyday interaction with Hindus and easy access to the original Hindi and Sanskrit sources resulting in a considerable decline in Hindu studies on their part. Thus, the overall production of literature on Hinduism in the Urdu language declined sharply. By implication, the paper hints at how decisively socio-political and historical contexts bear on the pursuit of the academic study of religion.
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Ida Bagus Canirartha Satwika, I Dewa Ayu Hendrawathy Putri, and Dewa Ketut Wisnawa. "KOMUNIKASI PERSUASIF PENYULUH AGAMA HINDU KANTOR KEMENTERIAN AGAMA KABUPATEN BADUNG DALAM MEMANTAPKAN SRADHA DAN BHAKTI UMAT HINDU." Anubhava: Jurnal Ilmu Komunikasi HIndu 2, no. 2 (September 30, 2022): 373–82. http://dx.doi.org/10.25078/anubhava.v2i2.1945.
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ABSTRACT
The role of the Hindu Religious Counselor is very important to help the community understand and strengthen the Sradha and Bhakti teachings of Hinduism. The guidance carried out by Hindu Religious Counselors must be able to invite and make Hindus understand Sradha and Bhakti as religious people, because in this case there are many problems for Hindus who do not understand their own customs and culture. Based on the background, three problem formulations were obtained, namely: 1) How is the Persuasive Communication Process for Hindu Religious Counselors in Badung Regency in Consolidating Sradha and Bhakti for Hindus?; 2) What is the Public Perception of the Persuasive Communication of Hindu Religious Counselors in Badung Regency in Consolidating Sradha and Bhakti of Hindus?; and 3) What are the implications of persuasive communication for Hindu religious instructors in Badung Regency in Consolidating Sradha and Bhakti of Hindus?.
The theory used in this research is persuasive communication theory, constructive perception theory, and mass communication effect theory. This study uses a qualitative approach. This research was conducted at the Office of the Ministry of Religion of Badung Regency. The type of data collection is qualitative from primary and secondary data sources. The data collection techniques used are observation, interviews, documentation, literature study, and browsing online materials.
The findings of the research are: 1) Based on the process of fostering Hindus in Badung Regency from the Persuasive Communication Aspect carried out by the Hindu Religious Counselor at the Office of the Ministry of Religion of Badung Regency, it can be divided into several stages as follows: planning, organizing, actuating, and controlling. 2) Public Perception of Hindu Religion Extension Office of the Ministry of Religion of Badung Regency in Consolidating Sradha and Bhakti, to be before and after the Application of Persuasive Communication. 3) Based on the implications are divided into 3 effects, namely: 1) cognitive effects include knowledge, affective effects include attitudes and behavioral effects include actions or behavior
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Wiśniewska-Singh, Justyna. "“Helpless Indian”: The Sacred Cow as the Symbol of Hindu-Muslim Unity in a Late Nineteenth-Century Hindi Novel." Cracow Indological Studies 23, no. 1 (September 30, 2021): 219–38. http://dx.doi.org/10.12797/cis.23.2021.01.08.
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In the colonial North India of the late 19th century, the cow emerged as a powerful symbol of imagining the nation. The present paper explores how the image of the sacred cow was reinterpreted in the new sociopolitical context and subsequently employed in the Hindi novel, the development of which coincided with massive campaigns for cow protection. To this end, I study one of the earliest Hindi novels, Nissahāy hindū, written by Rādhākr̥ṣṇadās in 1881 and published in 1890. The novel can be read as a documentary evidence of polemics surrounding the process of identity formation and circumstances attending it, as articulated in the Hindi vernacular during the last decades of the 19th century. The agitation for cow protection is the novel’s leitmotif revolving around the theme of Hindu-Muslim unity, framed in an original and unconventional way. It introduces the bold idea of a Muslim agitating for cow protection and sacrificing himself for the movement. The analysis of the novel, alongside Bhāratendu Hariścandra’s seminal speech of 1884, reveals growing concerns regarding the Hindu-Muslim-British relations at the time of momentous religious, social and economic changes.
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Raharjo, Sukirno Hadi, Ketut Budiastra, and Untung Suhardi. "Fenomena Generasi Muda Dalam Aktivitas Ritual Keagamaan Hindu di Pura Parahyangan Jagat Guru Tangerang Selatan." Jurnal Penelitian Agama Hindu 7, no. 4 (October 4, 2023): 478–93. http://dx.doi.org/10.37329/jpah.v7i4.2680.
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The trend of globalization became a social vortex that swept through all aspects of life, This reality must have been of concern to the younger generation of Hindus that preserved the Hindu religious ritual. These social symptoms are certainly an integral part of trying to get the impression that the Hindu youth has forgotten and that only citizens are involved in any religious activity. This study aims to explain the impact globalization has on the interest of young people in Hindu religious rituals. This is a descriptive qualitative research. Informants in this study, as many as 10 of the young generation in tangerang selatan. Metode data collection by gathering various reference both primary and secondary sources of relevance to the younger generation hindu and religious rites.The result of indicate that the tends to lead to the context of the activity Which suggests that the younger generation of Hindus in the southern city of Tangerang tend to do more of a good job, compared to the understanding related to the Hindu religious ritual.It indicates that there is still a need for coaching the further religious activities of the Hindu ritual, especially in the complete implementation of understanding of the meaning of the Hindu religious ritual.
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Bista, Chandra Bhakta. "Socio-cultural Practice: A Case Study on Personal Hygienic Behavior in the Hindu Society." Patan Pragya 12, no. 01 (December 31, 2023): 1–12. http://dx.doi.org/10.3126/pragya.v12i01.61466.
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Hindu culture and religion has its own idea regarding what constitutes excellent physical, mental, and spiritual purity. It would be interesting to learn more about whether or not the Hindu society of today adheres to the same practices. All Hindus view maintaining personal hygiene, including cleanliness of the body, hands, clothes, hygienic toilet, and menstrual hygiene management, as a duty and a fundamental principle. Personal hygiene is considered to be a key component of Hindu society. The major objective is to comprehend the level of awareness and personal hygienic behavior in Hindu society. The study primarily takes into account two cultural and social aspects of personal hygiene. The study used hand washing behaviors, trimming and combing procedures, menstrual hygiene management, usage of safe toilet, brushing, bathing, and cleaning practices as the main areas of the study. The necessity of hygienic habits for happiness, social status, and cultural continuity was also well understood in Hindu society. More Hindus now practice personal hygiene than during the Vedic Hindu era. Hygiene habits may be improved by affecting the attitudes of the society. A social and behavior change communication approach for hygiene behaviors should be implemented by the society. The improvement of daily personal hygiene routines and behavior adjustment are required to raise a better social status and cultural practices. The Hindu community is also adopting a novel viewpoint on the connection between personal hygiene and Hindu culture.
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Kalsi, A. S. "Parīksāguru(1882): The First Hindi Novel and the Hindu Elite." Modern Asian Studies 26, no. 4 (October 1992): 763–90. http://dx.doi.org/10.1017/s0026749x00010064.
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This paper attempts to examine Śrīnivāsdās'sParīksāguru‘Experience is the only teacher’ (1882) generally considered to be the first novel in Hindi,as a novel which draws its subject matter from the extravagant life-styles of the traditional Hindu elites, the rich Hindu bankers and traders, rather than from the peculiar traits of the middle class as is generally asscrted by Hindi scholars.
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Isra Sarwar and Zubaida Zafar. "Modi’s Urge for Hindu State: A Historical Overview of Identity Doctrine." PERENNIAL JOURNAL OF HISTORY 4, no. 2 (December 27, 2023): 170–88. http://dx.doi.org/10.52700/pjh.v4i2.161.
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Akhant Bharat with only Hindus are the main agenda of BJP led government which formed its policies -posed as religious extremist Hindu political party- having goals of ethnic cleansing and make its land pure from non-Hindus mainly Muslims. The Hindutva doctrine followed and advocated by BJP actually “sought to define Indian culture in terms of Hindu values”. Which was opposite to Nehru’s approach and critical to secular policies but it incepted, grow and now reach a momentum where orthodox rightest Modi passed citizenship Act in which religion has been used as criteria for citizenship besides its constitutional commitment to secularism. Modi led BJP’s policies disturbs the social fabric of India as what they exactly want that non Hindu believers can only live at sufferance of Hindutva which is actually against Hindu Teachings. This study will highlight Modi Government policies that indicate his urge for Hindu state and will trace the connection between Modi’s practical approach for Hindutva with Hitler’s far-right wing working for the supremacy of his race and its influence on South Asia.
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I Nyoman Yoga Segara and Ravinjay Kuckreja. "MASA DEPAN MASYARAKAT HINDU NUAULU DI MALUKU TENGAH." Penamas 37, no. 1 (June 30, 2024): 15–27. http://dx.doi.org/10.31330/penamas.v37i1.787.
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Fearing discrimination from the Indonesian government, the Nuaulu tribe in Central Maluku have chosen to declare themselves as “Hindu”. Their ancestral customs are similar to mainstream Hindu beliefs and traditions. However, they lack the Hindu Gods, the Sanskrit mantras and the unifying scripture of the Vedas. What is left is a local indigenous religion. However, their bad experience with being categorized as an ancestral faith (aliran kepercayaan) has led them to be self-declared Hindus. In such a circumstance, Hinduism can either unconditionally accept them despite the lack of evident resemblance, or the Nuaulu tribe can alter their religion’s façade to duplicate crucial Hindu identifiers. This paper questions what it means to be a Hindu, what Hinduization is, and how discriminatory definitions torment indigenous religions.
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Lewu, Ayub Pangga, Tjiong Eric Cahyadi, Auw Tammy Yulianto, and Simon Simon. "Upacara Ngaben ditinjau dalam Perspektif Iman Kristen." Jurnal Salvation 4, no. 1 (August 9, 2023): 17–29. http://dx.doi.org/10.56175/salvation.v4i1.82.
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Abstract: Bali Island is a famous island in the world. Besides being famous for its beautiful tourist attractions, the island is also famous for a unique ceremony called ngaben or the burning of corpses as a path taken by the Hindu people to reach the heaven or in Hindu spiritual terms called Moksa. The implementation of ngaben ceremony goes through a long process and requires high cost. The purpose of this writing was to equip evangelists who would carry out missions to Hindus. With an understanding of heaven from a Hindu perspective, evangelists could design the right mission strategy. The research in this paper used a qualitative descriptive method to get a comprehensive exposure. The literature study approach was also used by using library sources, such as books, journals and articles. The results showed that there was a religious concept to get eternal salvation after death. This research aimed to help the mediator who wanted to carry out God's mission to realize the religious meaning contained in the ngaben ceremony. This research suggested that it was important for a servant of God as an agent of God's mission on earth to understand this fundamental concept. Abstrak: Pulau Bali merupakan pulau yang terkenal di seluruh dunia. Disamping terkenal akan obyek wisatanya yang indah, pulau ini juga terkenal dengan sebuah upacara yang unik yaitu upacara Ngaben atau pembakaran mayat sebagai jalan yang ditempuh umat Hindu untuk mendapatkan sorga atau di dalam istilah kerohanian Hindu disebut “Moksa”. Pelaksanaan upacara ngaben melalui proses yang panjang dan membutuhkan biaya yang sangat besar. Tujuan penulisan ini adalah membekali penginjil yang akan melaksanakan misi kepada umat Hindhu. Dengan pemahaman akan sorga dari perspektif Hindhu maka penginjil dapat merancang strategi misi yang tepat. Penelitian dalam tulisan ini menggunakan metode deskriptif kualitatif untuk mendapatkan pemaparan secara komprehensif. Pendekatan studi Pustaka juga digunakan dengan menggunakan sumber-sumber Pustaka dari buku, jurnal dan artikel. Hasil penelitian menunjukkan adanya konsep religius yang bermakna keselamatan kekal setelah kematian. Penelitian ini bermaksud membantu seorang pelaksana misi Allah agar memahami makna religius yang terkandung di dalam upacara ngaben. Penelitian ini menyarankan pentingnya seorang hamba Tuhan sebagai agen misi Allah di bumi memahami konsep fundamental ini.
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Tuteja, K. L. "‘Hindi–Hindu’ discourse in late colonial Punjab." Studies in People's History 6, no. 1 (May 21, 2019): 33–51. http://dx.doi.org/10.1177/2348448919834776.
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One of the major spheres in which the communal divide in India especially in the north has manifested itself is that of language, around the controversy over Hindi and Urdu. It raged in colonial Punjab as well, despite the fact that neither language was spoken over the larger part of it. In a sense, therefore, it was imported from the then North-Western Provinces (now UP), where the original dialect had given rise to a common language (Khari Boli, Hindustani) with two scripts, around which Hindi and Urdu came to be created as literary languages. Though Urdu remained in colonial times the main print and school language in pre-1947 Punjab, the language controversy continued to play a communally divisive role. In Punjab, the Arya Samaj was the main torchbearer for Hindi, with even nationalists like Lala Lajpat Rai in its camp.
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Kuckreja, Ravinjay. "The Hare Krishnas in Bali: Localized Religion and New Religious Movement." Religió: Jurnal Studi Agama-agama 12, no. 1 (March 9, 2022): 1–23. http://dx.doi.org/10.15642/religio.v12i1.1857.
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As the Balinese sought official religious acceptance in Indonesia, they formalized their ethnic customs and transformed them into a universal religion with an Abrahamic model called “Agama Hindu Dharma”. In aligning itself with Hinduism, the Balinese had to restructure their internalized indigenous faith and share it with Hindus beyond the island, including with others in the archipelago and the religious hearth of India. The International Society for Krishna Consciousness (ISKCON), commonly known as The Hare Krishna Movement, is a Hindu-based New Religious Movement. With their active presence in Bali, they provided an informative and devotional perspective for inquisitive Hindus. Preferring their local expression of Hinduism instead, ISKCON books and teachings were banned in 1984 for disrupting public order during the repressive era of President Suharto. The political reformation of 1998 allowed for the recognition of ISKCON, but the exclusivism of Hare Krishna members threatened many orthodox Balinese Hindus. This opposition culminated in 2020, resulting in a decree restricting all non-Balinese Hindu sects from practicing in the Hindu-majority province. This paper documents the formalization of the indigenous Balinese theology and its recent interaction with a multinational New Religious Movement.
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Jelantik, Sayu Kadek. "Komunikasi Konseling Pada Program Dharma Wacana Dan Dharma Tula Di Dusun Ngis Kecamatan Narmada." Sadharananikarana: Jurnal Ilmiah Komunikasi Hindu 3, no. 1 (May 1, 2021): 391–406. http://dx.doi.org/10.53977/sadharananikara.v3i1.249.
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Counseling communication in the Dharma Wacana and Dharma Tula programs is an educational program for Hindus in internalizing Hindu religious teachings that are sourced from the Vedic Scriptures. Dharma discourse is one of the communication tools for Hindus in conveying Vedic teachings to direct and solve all Hindu problems so that it becomes an effective Hindu counseling communication model. This study describes the process of counseling communication in the Dharma Wacana and Dharma Tula programs in Dusun Ngis, Narmada District. This type of qualitative descriptive research uses the expose facto method. The concept of dharma wacana and dharma tula as tools for education and to Hindus in Indonesia in the form of Hindu religious speeches in the Guidance and counseling program is a personal, interpersonal, and group approach. The program of dharma wacana and dharma tula in guidance and counseling-based communication methods does not only help individuals or groups of Hindus solve life problems, but its main purpose is to change religious thought patterns and behavior and strengthen the spiritual-religious dimension of Hindus. The value messages of Hindu teachings originating from the Wedas are implemented in religious life which is conveyed in the Dharma Wacana Program based on Guidance and Counseling in Ngis Hamlet, Narmada District, which is the object of study in this study. The author found that it is not uncommon for the resource person to provide answers to the listener's questions by using the counseling communication model in the Dharma Wacana and Dharma Tula programs. The communication model referred to mainly in the use of spoken language as a communication tool with a counseling character. This is because the activities of dharma discourse in which the use of spoken language is a determinant of the effectiveness of answering a problem presented by the listener.
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Birkenholtz, Jessica Vantine. "Hinduizing Nepal’s Hindus: Making Modern Hinduism in Medieval Nepal." Journal of South Asian Intellectual History 2, no. 2 (November 25, 2020): 180–200. http://dx.doi.org/10.1163/25425552-12340017.
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Abstract This article examines Nepal’s Svasthānīvratakathā (SVK) text as a lens to explore the shift from the heterogeneity of Newar and Parbatiyā Hindu ideology and identity in premodern Nepal toward a singular, hegemonic form of Hinduism in modern Nepal. The SVK originated in the sixteenth century as a Newar folk legend and is today the most often read and heard Hindu devotional text in Nepal. Beginning in the eighteenth century, the text began to incorporate normative Sanskritic narratives and gradually transformed into an expansive Purāṇa text. These narratives expanded the SVK’s geographical, temporal, and ideological parameters in a manner that articulated, promulgated, and reinforced the emergence of a broader—but simultaneously narrower, Brahmanical—‘Hindu’ identity that became increasingly important in modern Nepal as its rulers cast Nepal as the ‘pure Hindu land.’ The SVK’s Puranicization demonstrates the ways in which the tradition privileged Nepali Hindu-ness over sectarian or ethnic affiliations to create a shared Nepali tradition among Newar and Parbatiyā Hindus and broadcast an emergent Nepali Hindu identity vis-à-vis Indian Hindu identity.
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Gunawan, I. Ketut, and Iván Győző Somlai. "Domestic Migration and Integration of Religious Diaspora: Global experiences can benefit the shaping of internal relationships in Indonesia." Kulturní studia 2023, no. 1 (May 1, 2023): 43–72. http://dx.doi.org/10.7160/ks.2023.200103.
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Many Balinese Hindus have migrated to East Kalimantan for official assignments, as part of transmigration programs, and for advancing economic opportunities, thus initiating a domestic Balinese diaspora. This diaspora maintains its identities and practices, as in Bali, and seeks to replicate Balinese symbols and practices when connecting with other Hindu communities from different cultures and traditions. This article sheds light on “Bali-centrism” and “quasi-exclusiveness” when the Balinese diaspora interacts with non-Balinese Hindus within East Kalimantan. The authors argue that Bali-centrism and Balinization might alienate and socially exclude non-Balinese Hindus from mainstream Hindu development. To cope with the grief of losing Hindu ‘friends’ from another tradition, a mindset shift is required. Furthermore, with the relocation of the Indonesian capital city from Jakarta to Nusantara, the influx of various ethnic and religious groups, including Hindu adherents, would be unavoidable, although admittedly it is impossible to know at this juncture about the eventual admixture of administration, commerce and culture that the city would comprise. The authors propose a “salad bowl” concept to build Hindu communities in a multicultural state with its new capital city. To augment understanding of the multiplicity of components and attributes influencing a diasporic community, the authors have drawn from applicable, non-religious diasporic experiences as well as from the historical manoeuvring of different religious groups globally; this knowledge may help researchers and community development practitioners understand the prevalence of bonding issues and interaction by sects within all religions.
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Rai, I. Wayan, I. Gusti Made Sunartha, Ida Ayu Made Purnamaningsih, Ni Made Ruastiti, and Yunus Wafom. "The Genealogy of Pura Agung Surya Bhuvana in Jayapura, Papua." International Journal of Interreligious and Intercultural Studies 3, no. 2 (December 3, 2020): 69–85. http://dx.doi.org/10.32795/ijiis.vol3.iss2.2020.1092.
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Pura Agung Surya Bhuvana in Jayapura is the eastern part of Padma Buana temple. Its establishment was initiated by Balinese Hindus and has become the center of Balinese Hindu socio-cultural activities and an important icon of Jayapura. This article discusses the establishment of Pura Agung Surya Bhuvana from the beginning and its development into the center of Balinese Hindus’ social and cultural-religious activities in Jayapura of Papua. This article based on qualitative research, in which all data was collected through observation, document studies, interviews, and FGD with several members of the pengempon (the temple’s servants) as informants and observers of Papuan culture. Data analyzed descriptively by applying symbol theory and structural-functional theory. The results showed that Hindus established the Pura Agung Surya Bhuvana at Jayapura in 1962. Before, the Hindus of Papua, whose dominantly Balinese migrant, carried out religious activities at Matra’s house. I Made Matra was a civil servant at the Papua Province government office. Over time, the number of Hindus who migrate to the city of Jayapura continues to increase. Therefore in 1979, Hindu leaders in Jayapura built the Pura Agung Surya Bhuvana for the needs of Hindus. Pura Agung Surya Bhuvana was built on Skyline hill in 1982 and it was inaugurated in 1990. In 2012, the Pura Agung Surya Bhuvana was renovated to be more majestic than before, and later on became a center of Hindu worship, the center of Balinese socio-cultural activities, arts center, Hindu religious education centers, and tourist attractions in Papua.
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Wikramiwardana, Andi Ola, Andi Rahmiani Maulana, and Siti Aisyah Rahman. "Perbedaan Arsitektur Pura Giri Natha dengan Pura Penataran Sasih." TIMPALAJA : Architecture student Journals 1, no. 1 (January 9, 2020): 82–96. http://dx.doi.org/10.24252/timpalaja.v1i1a9.
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Abstrak_ Tempat suci Hindu adalah suatu tempat maupun bangunan yang dikeramatkan oleh umat Hindu atau tempat persembahyangan bagi umat Hindu dan biasa di sebut Pura. Pura Giri Natha adalah salah satu contoh dari tempat ibadah umat Hindu di Kota Makassar, sedangkan Pura Penataran Sasih adalah salah satu contoh Pura di Bali. Dalam segi arsitektur kedua pura ini memiliki beberapa perbedaan yang akan dijabarkan pada penelitian ini. Penulis melakukan penelitian tentang Pura Giri Natha dan Pura Penataran sasih ini untuk mengidentifikasi perbedaan bentuk fisik yang implementasikan kedalam arsitekturnya. Penelitian terhadap Pura Giri Natha berdasarkan pengamatan peneliti untuk merefleksikan fenomena budaya berkaitan dengan Pura Giri Natha. Pengumpulan data dilakukan melalui observasi, wawancara, literatur yang berupa jurnal, dan dokumentasi. Kesakralan kedua Pura ini tetap dijaga oleh Karma Penyunsung meskipun mulai dijadikan objek bagi wisatawan dari agama lain. Kata Kunci: Hindu-Bali; Pura Giri Natha; Pura Penataran Sasih. Abstract_ The Hindu holy place is a place or building sacred by Hindus or a place of worship for Hindus and commonly called Pura. Pura Giri Natha is one example of a Hindu place of worship in Makassar City, while Penataran Sasih Temple is one example of a temple in Bali. In terms of architecture, the two temples have several differences that will be explained in this study. The author conducts research on Pura Giri Natha and Pura Penataran Sasih to identify differences in physical forms that are implemented into the architecture. Research on Pura Giri Natha is based on the observations of researchers to reflect cultural phenomena related to Pura 2Giri Natha. Data collection is done through observation, interviews, literature in the form of journals, and documentation. The sacredness of this temple is still guarded by Karma Penyunsung even though it began to be used as an object for tourists from other religions.Keyword: Hindu-Bali; Giri Natha Temple; Penataran Sasih Temple.
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Academics, Sabina Babar. "Hindu and Hindutva Ideology in Indian Polity: Examining Modi’s Administration." Strategic Studies 43, no. 2 (January 15, 2024): 80–96. http://dx.doi.org/10.53532/ss.043.02.00301.
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The idea of India as an inclusive and secular nation-state has been challenged by the rise of Hindu nationalist ideology known as Hindutva. Promoted by organisations like the Rashtriya Swayamsevak Sangh (RSS) and political parties like the Bharatiya Janata Party (BJP), Hindutva advocates for the establishment of a Hindu Rashtra (nation) in India by marginalising minority groups. It involves the “otherisation” of non-Hindus, especially Muslims and Christians, and promotes the Hindu-centric narrative in the country’s history, culture, legislative and administrative setup, which seeks to transform India from a secular democratic republic to an authoritarian Hindu-supremacist one. The paper aims to analyse the widespread resentment towards Indian Muslims arguing that the formation of Hindu identity is deeply intertwined with political processes influenced by the ideologies of the RSS and BJP. It examines various facets of Indian politics, especially under Modi’s government to gain insights into the normative implementation of Hindutva within the contexts of institutionalism and linguistic discourse. It posits that the BJP’s policies and the narrative of Hindus as the ‘sons of the soil’ contribute to the marginalisation of other identities, particularly Indian Muslims. The paper examines modes to understand Hindutva’s normative approach in Modi’s government within the framework of institutionalism and linguistic discourse, focusing on Indian polity.
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Titya Dharma, Riska. "KOMUNIKASI PERSUASIF PERADAH SEBAGAI UPAYA PEMBINAAN GENERASI MUDA HINDU DI KECAMATAN TEGALSARI KABUPATEN BANYUWANGI." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 513. http://dx.doi.org/10.25078/jpah.v1i2.290.
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<p><em>The younger generation of Hindus has a responsibility for the existence of Hindus in the future. Peradah is a youthful Hindu organization that aims to unify the vision and mission to maintain the existence of Hindus in District Tegalsari. Persuasive Communication Peradah is used as an effort to foster young generations of Hindus to strengthen and protect the younger generation of Hindu influence of globalization and the existence of other religious people. Empowerment of Peradah as a youth organization of Hindu in Banyuwangi formed a system of kinship and solidarity among the younger generation. Implementation of the work program as a pattern of youth coaching can improve the skills and creativity of the youth. This is done as a role that is considered important and strategic to form a good character for the younger generation of Hindus, especially in District Tegalsari.</em></p><p><em>The main issues discussed are: (1) How Persuasive Communication activities of Peradah in the effort of fostering the young generation of Hindus in District Tegalsari, Banyuwangi Regency. This problem is analyzed using persuasive communication theory. (2) What is the driving factor of youth generation of Hindu through Peradah in Tegalsari Sub-district, Banyuwangi Regency. The second problem was analyzed using action theory based on the assumptions of Parsons and Max Weber (Ritzer, 2011: 49-50). (3) What are the (socio-religious) implications of persuasive communication in fostering the younger generation of Hindus in Tegalsari Sub-district, Banyuwangi District. The theory used is the theory of symbolic interactionism based on the Blumer assumption (Rohim, 2009: 44-45). This research type is qualitative descriptive by using qualitative data. Obtaining data obtained from several methods of observation, interviews, literature, and documentation. </em></p><p><em>The results showed that: (1) the activity of Tegalsari Peradah communications was conducted in a perusiasif way to nurture the young generation of Hindu through various activities in accordance with the work program. (2) the driving factor of the youth generation of Hindu through persuasive persuasion communication that is: cultural value factor, religious value, and social value. (3) Persuasive Communication Peradah in efforts to foster the young generation of Hindus certainly has implications or impacts, both socially and religiously. social implications as follows: 1) The establishment of a sense of harmony and togetherness among Hindu youth in District Tegalsari. 2) The strengthening of social solidarity, both in the environment of the Community and in the life of the community. 3) Anticipate social conflicts in the community. While the religious implications of the younger generation of Hindus are increasingly increasing understanding of the teachings of Hinduism. This can be reflected in the increased sradha and bhakti them against Ida Sang Hyang Widhi Wasa.</em></p>
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Harnika, Ni Nyoman. "Strategi Komunikasi Melalui Media Visual Penyuluh Agama Hindu Pada Masa Pandemi Covid-19 di Kota Mataram." Jurnal SASAK : Desain Visual dan Komunikasi 2, no. 2 (September 29, 2020): 67–74. http://dx.doi.org/10.30812/sasak.v2i2.910.
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The Covid-19 pandemic has a large influence on the social interactions of Hindu religious counselors to communicating Hindus religious teachings. This is due to government policies that apply social distancing or keep a distance of one to two meters, and do not involve large numbers of people who can cause crowds. This policy has led to changes in the social interaction of a Hindu religious counselor in carrying out his duties as an instructor in communicating Hindu"s religious teachings.This study used a qualitative research method that took place in the city of Mataram, with the object of research being Hindu religious extension workers who had a duty area in the city of Mataram.The communication strategy carried out by Hindu religious counselors during the Covid-19 pandemic was to use visual media in the form of pictorial messages containing religious teachings, animations containing stories containing moral messages and religious teachings, and spiritual videos from Hindu saints. This visual media is channeled using whatshap social media because it is considered very effective in disseminating information, is widely used and known to the public. Information is disseminated through group messages, then discussions and questions and answers are held in each group to find out the audience or communicant's feedback. Group communication through whatshap group chat is able to bridge communication between Hindus religious counselors and the assisted community during a pandemic where direct contact and mass gathering in large numbers cannot be carried out.
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Lewis, Christopher Alan. "The Anal-Erotic Factor in Hindus and Muslims: An Empirical Examination of Berkeley-Hill's Hypothesis." Psychological Reports 71, no. 2 (October 1992): 643–48. http://dx.doi.org/10.2466/pr0.1992.71.2.643.
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A claim, derived from psychoanalytic theory, which postulates that the religion, philosophy, and personality of Hindus are related to anal-erotic impulses, was examined. English college students (48 Hindus, 97 Muslims, 63 Protestants, and 54 of other religions) were administered a questionnaire on anal personality traits. Mean scores for each group were computed and comparisons drawn between groups. Both Hindu and Muslim religious groups displayed significantly more anal personality traits than did the Protestants and the ‘other religions’ group. Further, similar item endorsements were found for the Hindu and Muslim groups. The hypothesized claim relating Hindus and anal-eroticism was accepted.
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Hudaidah and Elsabela. "Tempat Peribadatan Hindu Masa Sriwijaya." Jurnal Penelitian Agama Hindu 6, no. 3 (July 6, 2022): 151–62. http://dx.doi.org/10.37329/jpah.v6i3.1487.
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Classical ruins in South Sumatra are often engrossed in the existence of the Srivijaya kingdom in the past. This is because the reign of Srivijaya lasted a long time from the VII century to the XIV century AD. One of the classical or Hindu influences is the Bumiayu temple in the village of Bumiayu in the Tanah Abang sub-district. The Bumiayu temple complex is a joint temple complex between Buddhists and Hindus. Based on these findings, it is interesting to study how temples for Hindu worship can coexist with Buddhist temples. The purpose is to describe the Hindu place of worship during the Srivijayan era at Bumiayu Temple. This research method uses a historical methodology. The conclusion that can be drawn is that the Bumiayu temple is a place of relics and worship of gods as well as a place of worship for the ancestors of Hindus during the Sriwijaya era.
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Moinuddin Haider, M., Mizanur Rahman, and Nahid Kamal. "Hindu Population Growth in Bangladesh: A Demographic Puzzle." Journal of Religion and Demography 6, no. 1 (May 6, 2019): 123–48. http://dx.doi.org/10.1163/2589742x-00601003.
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The Hindu population in Bangladesh declined from 22% to 9% from 1951–2011. This paper analyses longitudinal data from the Matlab Health and Demographic Surveillance System for 1989–2016 to quantify the role of fertility, mortality, and international migration in explaining differential growth rates between Muslims and Hindus. The Hindu population has been growing at a slower rate than adherents of other religions, resulting in a decline in their relative share in the national population. Hindus have lower fertility, higher mortality and higher international out-migration rates than Muslims. According to this analysis, between 1989 and 2016, 54% of lower Hindu growth may be attributable to international out-migration; 41% is attributable to lower fertility, and 5% is attributable to higher mortality. The contribution of migration has declined over time and in last 20 years, lower fertility of Hindus was the primary contributing factor (over 70%) to their declining share of the country’s population.
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Pinatih, IGAAG Dewi Sucitawathi. "Identity Politics and Political Parties in India." Nation State: Journal of International Studies 7, no. 1 (June 30, 2024): 71–85. http://dx.doi.org/10.24076/nsjis.v7i1.1587.
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India is the country with the largest Hindu majority in the world. Since the Bharatiya Janata Party (BJP) came to power, the leadership model in India has been directed at implementing the teachings of Hindu nationalism, which considers it essential to protect Indian Hindu culture from the attacks of Western liberal ideology. This research aims to provide an overview of how Hindu identity politics is implemented in India under the rule of the BJP and what kind of political strategies and policies have been created by the Indian government, influenced by the ideology of Hindu hypernationalism. This qualitative research uses literature review data analysis techniques. The data sources used are secondary data from journals, books, and websites related to the research theme. Source triangulation is used for data validity, namely by verifying different data sources to obtain valid results. This research found that the identity politics implemented by the BJP utilizes the belief system/ideology of Indian Hindus through Hindutva teachings. The political strategy is carried out by embracing as many radical Hindu groups as possible and creating various policies that discredit minority groups in India. Additionally, during campaigns, the BJP often uses Hindu symbols to gain political support.
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Jain, Sambhav. "Why Hindu Population is Decreasing: Is this a Serious Issue?" International Journal For Multidisciplinary Research 04, no. 04 (2022): 40–50. http://dx.doi.org/10.36948/ijfmr.2022.v04i04.003.
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“Hindu philosophy is at the core of all religions”. Hindus are a significant international faith that originated here on the Indian subcontinent and consists of many different philosophical, religious, including ceremonial traditions. About 80% of people in India followed Hinduism as a religion before the beginning of the twenty-first century however this percentage is declining as the number of Muslims in this region is rising. Hindu and Muslim reproductive differences in India were studied using census data and the results of 11 surveys. There was a reason for the variations in fertility. And again when the country was divided, the proportion of Muslims in the population rose while the proportion of Hindus fell. After the partition, between 1951 and 1971, the percentage of Muslims rose from 9.9 to 11.2 while the percentage of Hindus fell from 84.9 to 82.7% . These proportionate changes can't be ascribed to variations in immigration or death hence these should be caused by variations in fertility, according to an analysis of mortality and migration statistics. The significant indication that Muslim reproduction is greater than Hindu fertility may be found in census and survey data. According to statistics from the 1971 census, Muslim women had a total marital fertility rate that was 20% higher in rural regions and 11% higher in urban areas than it would be for Hindu women. The Muslim rate was greater even when schooling was kept under control. The results of 11 demographic studies consistently showed that Muslim women had greater fertility rates than Hindu women. Numerous researches showed that when socio-economic and educational criteria were taken into account, these discrepancies shrank but remained substantial. To explain the disparities, researchers often provide one of three ideas. Hindutva is in genuine danger, and we need to do a self-evaluation and begin building unity and resolve to regain our former greatness. Otherwise, by 2050, Muslims will overtake Hindus as the majority religion in the Asia-Pacific area. Hindus are currently the predominant community in both India and Nepal, making them the largest religious group in the area. They are also widely present in Indonesia, Pakistan, Sri Lanka, Bangladesh, Myanmar, and Malaysia. While the proportion of Muslims in the area is anticipated to rise from 24 in 2010 to almost 30 in 2050, the percentage of Hindus will expand more slowly, from 25 to almost 28. This essay will provide all the details as to why Hindus are dwindling, why this is a severe problem, and all the evidence that demonstrates how the Hindu religion is at elevated danger.
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Oliveira, Mirian Ribeiro de Santos. "Identidade e Religião Hindus na Índia Britânica." Revista de Estudos da Religião (REVER). ISSN 1677-1222 14, no. 1 (June 30, 2014): 152. http://dx.doi.org/10.21724/rever.v14i1.20272.
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A análise da construção do Hinduísmo como uma religião moderna implica considerar processos de autoidentificação significativamente influenciados por relações de alteridade. O artigo detém-se, em primeiro lugar, no exame das relações coloniais de dominação entre Grã-Bretanha e Índia, entre os séculos 18 e 20, e, por conseguinte, em processos de reinterpretação da noção de pertença à comunidade religiosa, então caracterizada como comunidade hindu. Em segundo lugar, analisa a influência de processos de emigração a partir do subcontinente indiano sobre a representação da identidade hindu. Consideraram-se o questionamento de regras de pertença à comunidade hindu, bem como a construção da autoimagem. Por fim, apresentam-se e analisam-se discursos de Swami Vivekananda relacionados aos temas da identidade e da religião hindus, da emigração e da difusão de práticas e crenças hindus em âmbito mundial
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Iwanek, Krzysztof. "‘Secularism’ as understood and interpreted by Hindu nationalists." Journal of Language and Politics 17, no. 4 (July 25, 2018): 533–51. http://dx.doi.org/10.1075/jlp.14020.iwa.
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Abstract This article focuses on how Hindu nationalists interpret the term ‘secularism’ in Hindi. I will refer to two Hindi translations of ‘secularism’: dharmnirpekṣtā and panthnirpekṣtā. The first one means indifference towards religion and the second indifference towards communities. My main point is that the Hindu nationalists’ strategy of referring to old, Sanskrit meanings of dharm (which means ‘law’ and ‘order’ aside ‘religion’ and other concepts) make it possible for them to criticise dharmnirpekṣtā and choose panthnirpekṣtā instead. Their position is that the state can only be indifferent to communities and not to dharm, as the latter would also mean being indifferent to ‘law’ and ‘order’. Such an approach helps the Hindu nationalists to claim to be in agreement with the idea of secular Indian state on one hand and promote their religion-linked ideology on the other.
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KASTURI, MALAVIKA. "Gurusand Gifting:Dana, themathreform campaign, and competing visions of Hindusangathanin twentieth-century India." Modern Asian Studies 52, no. 1 (January 2018): 99–131. http://dx.doi.org/10.1017/s0026749x17000671.
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AbstractFrom the early twentieth century, Hindu socio-religious and political bodies debated the use thatmaths(monastic establishments) made of their wealth, amassed in large part throughdana(socio religious gifts). From the early nineteenth century, Anglo Hindu law on inheritance, and thereafter the Religious and Charitable Endowments Acts, had enabled the autonomy ofmathsby classifying them as private religious corporations, not charitable endowments. This article suggests that themathreform campaign between 1920 and 1940 in north India was impelled by the preoccupations of heterogeneous Hindu political and socio-religious organizations withdanaand its potential to fund cultural and political projects regenerating an imagined Hindu socio-religious community. Specifically, the Hindu Mahasabha yokeddanato its Hindusangathan(unity) campaign to strategically craft an integrated ‘Hindu public’ transcendingsampraday(religious traditions) to protect its interests from ‘external enemies’. My discussion probes how the Hindu Mahasabha and its ‘reformist’ allies urged the conversion ofmathsinto public charitable trusts, or endowments accountable to an ephemeral ‘Hindu public’ and the regulation of their expenditure. Monastic orders,guru-based associations like the Bharat Dharma Mahamandala, and the majority of orthodox Hindus successfully opposed this campaign, defending the interests ofmathsandsampradaybefore and after independence. In so doing, they challenged Hindusangathanby articulating alternative visions of the socio-religious publics and communities to be revitalized through philanthropy. Through this discussion, the article charts the uneasy relationship between monasticism and an emerging Hindu nationalist cultural and political consciousness that remained fractured and internally contested.
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Deol, Amrit. "“Gilded Cages”." Ethnic Studies Review 46, no. 1-2 (2023): 12–34. http://dx.doi.org/10.1525/esr.2023.46.1-2.12.
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In 1923, the landmark Supreme Court case, United States v. Bhagat Singh Thind determined that Bhagat Singh Thind and all other “Hindus” were ineligible for citizenship because they did not meet the “common understanding” of white. This article explores the debates surrounding the question “who is the ‘Hindu?’” in the United States in the early 1900s. The article depicts how the racialized category of “Hindu” was fabricated and constantly curated throughout the early twentieth century to protect the Anglo-American claim to whiteness. This challenges the idea that the category of “Hindu” was labeled as “non-white” following the United States v. Thind decision in 1923 and instead, highlights how the “Hindu” was always made to be “non-white.” Here, the article showcases the leading discourses in written media, labor, and immigration policies surrounding the racial classification of South Asian men in the United States, also known as “Hindu/Hindoos,” from 1906 to 1923. The question posed by these three American sources of discourse was not an ontological one set to explore the essence or being of “Hindu,” but rather a brutal effort to place the “Hindu” in a position to fail in American racial politics. This article examines the development of the racial category of “Hindu” in labor and immigration discourse and how it became embedded within the American “common sense.”
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Wirta, I. Wayan. "Pura Samuan Tiga : Perspektif Media Komunikasi Hindu." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 15, no. 1 (May 14, 2020): 49. http://dx.doi.org/10.25078/wd.v15i1.1406.
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<p>The number of sect (Hindu religious schools) that developed in Bali in the past was feared by various groups would lead to religious disharmony. The formulation of the problem of this research : 1) Why did Samuantiga Temple as a medium of Hindu communication, 2) How did Hindus Use Samuantiga Temple as a medium of communication, and 3) What were the implications of Samuantiga Temple as a medium of Hindu communication. The research objective was to obtain the factors that cause Samuantiga Temple as a Hindu communication media, understand the use of Samuantiga Temple as a Hindu communication media and to obtain the implications of Samuantiga Temple as a Hindu communication media. The theory used attribution, cybernetics, sadharanikaran model and dependency theory. Data collection techniques were observation, in-depth interviews, documentation and library research, while data analysis techniques were: data reduction, display and verification.<br />The results of this dissertation study were as follows : 1) Samuantiga Temple as a Hindu communication media was caused by several factors, including : a) Theological factors namely knowledge and understanding of the divine aspects worshiped at Samuantiga Temple included the concept of worship of Śiva Buddha, Śiva Śiddhanta and Tri Mūrti. b) Socio-ideological factors, namely human thought factors regarding the structure of the community supporting the Samuantiga Temple consisting of Bali Aga/Bali Mula and Bali Apanaga. c) The historical and political factors of the power of the Bedahulu kingdom government, in line with the evolution of the level of progress of human thought in understanding God, d) The geographical and strategic location of Samuantiga Temple, as the center or center of the island of Bali so that it was easily accessible from all directions, e) Factors cultural preservation, namely the efforts of Hindus to maintain and preserve the adhiluhung cultural heritage, as a center for the application of the concept of Tri Mūrti worship in Bali. 2) The use of Samuantiga Temple as a medium of Hindu communication, including: the use of palinggih-palinggih, statues, pratima, site/pralingga Ida Bhatara as a medium of concentration of Hindus. The five gita is a complementary media stimulating the concentration of the mind in worship, while the </p><p>offering/upakara serves as a medium for offerings and purification.3) The implications of Samuantiga Temple as a medium of Hindu communication, included : Implications of strengthening sraddha and devotional services in the form of the strengthening of the Hindu beliefs of the Samuantiga Temple pengempon; the implication of Samuantiga Temple as a center for spiritual education; the implications of regulating the family recruitment strategy, namely how to anticipate household needs in connection with the cost of work in Padudusan and the implications for the security of Pakraman/customary villages and the existence of KahyanganTiga in Bali.<br />The findings of the research in Samuantiga Temple are : the Balinese version of the Hindu Communication Model, namely the process of delivering one's Vedic messages to others (Hindus) through the implementation of ceremonies yajña in the Balinese tradition, accompanied by bhāva and taste elements so that the sahridayata (common understanding) is achieved as the main goal to be achieved in the communication process, so that vertical harmonious relationships (parhyangan, palemahan) and horizontal (pawongan), was abstract, its communicantwas not limited to humans.</p>
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Sabastian, Luna. "Savarkar's Miscegenous Hindu Race." Comparative Studies of South Asia, Africa and the Middle East 44, no. 1 (May 1, 2024): 66–79. http://dx.doi.org/10.1215/1089201x-11141431.
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Abstract This article establishes racial thinking as central to V. D. Savarkar's (1883–1966) founding theory of Hindutva. Savarkar's issue with the Muslims was not that they were irreducibly “other,” a foreign race polluting Hindu “blood.” Jettisoning racial and caste purity, Savarkar instead grounded Hindutva's myth of a single Hindu race in all-round biological admixture. “Miscegenation,” as it was conceptualized by Nazis and white supremacists at the time, buttressed Hindutva's tremendous violence against Muslims, whose annihilation would come through gendered incorporation. Savarkar redefined the caste system as the crucible of the Hindu race, its endless proliferation testimony to a history of intermarriage expired in the present age. To reestablish the broken bonds of the Hindu race, Savarkar championed intercaste marriage. He offered the same solution to the “Muslim problem.” Muslims, who had carved themselves out of the Hindu race, needed to be reclaimed through conversion coupled with (forced) marriage, sex, and reproduction with a Hindu. Yet only Muslim women could be appropriated in this way, as paternity imparted race; Muslim men would be crushed in their potentiality for sovereignty and decimated in war with the Hindus. Savarkar, this article concludes, based the Hindu body politic on kinship and a vision of gendered incorporation modeled on war.
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Eko Putro, Zaenal Abidin, and Kustini Kustini. "FLEXIBILITY OF HINDUISM IN A SOJOURNING LAND STUDY ON DIASPORIC BALINESE HINDU IN CIMAHI, WEST JAVA PROVINCE OF INDONESIA." Analisa: Journal of Social Science and Religion 2, no. 01 (July 31, 2017): 61. http://dx.doi.org/10.18784/analisa.v2i01.412.
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In so far, articles portraying Balinese Hindu who settles in far away from Bali Island are less widely published. In recent development of Hinduism in Indonesia, Hindus community shows a dynamic process and tries to adapt culture of majority people in some areas. This article tries to explore the dynamics of Balinese Hindu community which is assumed a diasporic Balinese who settle in a small town Cimahi, West Java Province of Indonesia. This article shows that the Balinese Hindu in Cimahi can perform flexibility of Hindu doctrine as well as Hindu ritual which mean they do not totally follow the core of its culture, that is Balinese culture. Yet, they maintain banjar system and adhere Parisada Hindu Dharma of Indonesia’ decrees instead of joining India Hinduism of sampradaya. This article is stemmed from a qualitative research toward Hindu community in Cimahi of West Java province whereby they maintain their religious tradition (including pancayadnya) embedded with an old temple namely the Great Wira Loka Natha temple. This temple is regarded by themselves as the oldest Balinese temple in West Java which was built in 1978. To collect the data, the research uses observation, in-depth interview, focus group discussion as well as literature study.
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Agus Windu Yasa Bukian, Putu, and Putu Dian Prima Kusuma Dewi. "Placenta Ceremony For Social Culture And Hope Human Hindu Bali." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (June 1, 2019): 124. http://dx.doi.org/10.25078/ijhsrs.v3i1.762.
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<p>The birth process for Hindus is a sacred process and full of beauty. Special Hindu humans in Bali have gone through a very diverse ritual process since the womb. This research is a type of qualitative research that involves the socio-cultural values and expectations of Hindu Balinese people from the ceremony to mend the placenta. Information was collected from religious leaders, community leaders and Balinese Hindu couples who have babies. Descriptive analysis and content used to analyze the results of the data obtained. The results show the process of ceremony of placenta a hereditary process of inheritance carried out by Hindu communities in Bali. There is no significant change from this process in a socio-cultural way because it considers the things that are commonly done by the philosophical media used to change some modifications. The hope and purpose of mending the placenta is still done through a short prayer. Many Balinese Hindu couples don't know about the special mantram that is said during the process of humming. It is recommended that the process of mending the placenta be carried out in accordance with the ceremony in accordance with Hindu literature through the guidance and guidance of traditional stakeholders and Hindu religious leaders, without changing food and support.</p>
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Wankhede, Harish S. "Examining the Presence of Dalit identity in Hindi Cinema." Current Research Journal of Social Sciences and Humanities 5, no. 2 (January 10, 2023): 76–82. http://dx.doi.org/10.12944/crjssh.5.2.03.
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A century of Bombay’s popular cinema has overtly celebrated the upper caste hero on screen. Major genres of Hindi cinema are stuffed with the Hindu-Brahmanical cultural values, social themes and political interests. The caste and question of Untouchability not even figured as the peripheral aspects of the cinema. The narratives revolve around certain abstract upper caste Hindu identities, divorced from the idea that in the actual Hindu social order caste distinctions play a crucial role. Bombay’s popular Hindi cinema though showcased artistic and intellectual agency by representing the problems of urban poor during its ‘Golden Age’ period, however the caste question is visibly ignored. Importantly, the problems of the Untouchables were discussed in the national political spectrum and the new Constitution offered them a new identity and special provisions to facilitate their entry into mainstream civil life, the Hindi cinema of 1950s neglected their concerns and voices under the influence of nationalistsocialist rhetoric. It is only in the neo-liberal era that the cinema industry witnessed the arrival of nuanced Dalit representation on screen.
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Sharma, Arvind. "Dharma and the Academy: A Hindu Academic's View." American Journal of Indic Studies 1, no. 1 (April 18, 2018): 1–16. http://dx.doi.org/10.12794/journals.ind.vol1iss1pp1-16.
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The relations between the academic community and the Hindu community have recently come to be characterized by a sharp debate, which has also spilled over into journalism and the Internet. This development has been prompted by the reservations expressed by a significant number of Hindus in North America and India over the way Hinduism is portrayed in the Western academia and by the vigorous response of the academic community to such criticism.
As an academic, who is also a Hindu; or conversely, as a Hindu, who is also an academic, I (along with some of my other Hindu colleagues) stand at the volatile point of intersection between these two communities. This makes my role in the debate particularly fraught. I shall, nevertheless, try to address the issue or issues involved.
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Purwanto, Susilo Edi. "Mysticism Of Barong And Rangda In Hindu Religion." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 258. http://dx.doi.org/10.25078/ijhsrs.v3i2.899.
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<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>
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Meirison, Meirison, Darni Yusna, and Makhsus Makhsus. "Multi-Ethnic and Hinduism in Afghanistan." Al-Adyan: Journal of Religious Studies 2, no. 2 (December 31, 2021): 133–40. http://dx.doi.org/10.15548/al-adyan.v2i2.3198.
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Although the Taliban group is well known, it is not the only representation of ethnic and religious groups in Afghanistan. Besides being inhabited by various groups from internal Islam, there are also Hindus and Sikhs. This paper aims to describe the condition of ethno-religious diversity in Afghanistan, especially regarding Hinduism. We write this article by conducting a literature study that emphasizes descriptive analysis after comparing sources from previous writings. This is obtained based on literature study with descriptive and qualitative methods. From the literature review and previous experience received from the Taliban firsthand, during the Taliban rule from 1996 to late 2001, Hindus are forced to wear yellow armbands in public to identify themselves as non-Muslims. Hindus are forced to wear the burqa, which allegedly "protects" them from harassment. This is part of the Taliban's plan to separate "non-Islamic" and "infidel" communities from Muslim communities. Even so, most ethnic and religious groups, including Hindus, refuse to leave Afghanistan because they feel less pressured by different treatment from the Taliban in the past.Meskipun kelompok Taliban terkenal, itu bukan satu-satunya representasi kelompok etnis dan agama di Afghanistan. Selain dihuni oleh berbagai golongan dari internal Islam, juga terdapat umat Hindu dan Sikh. Tulisan ini bertujuan untuk mendeskripsikan kondisi keragaman suku-agama di Afghanistan, khususnya mengenai agama Hindu. Kami menulis artikel ini dengan melakukan studi kepustakaan yang menekankan pada analisis deskriptif setelah membandingkan sumber-sumber dari tulisan-tulisan sebelumnya. Hal ini diperoleh berdasarkan studi kepustakaan dengan metode deskriptif dan kualitatif. Dari tinjauan literatur dan pengalaman sebelumnya yang diterima dari Taliban secara langsung, selama pemerintahan Taliban dari tahun 1996 hingga akhir 2001, umat Hindu dipaksa untuk mengenakan ban lengan kuning di depan umum untuk mengidentifikasi diri mereka sebagai non-Muslim. Umat Hindu dipaksa mengenakan burqa, yang diduga "melindungi" mereka dari pelecehan. Ini adalah bagian dari rencana Taliban untuk memisahkan komunitas "non-Islam" dan "kafir" dari komunitas Muslim. Meski begitu, sebagian besar kelompok etnis dan agama, termasuk Hindu, menolak meninggalkan Afghanistan karena merasa tidak terlalu tertekan dengan perlakuan berbeda dari Taliban di masa lalu.
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Putu Dana Yasa and Febri Vive Kananda. "SIKAP KRITIS TERHADAP KUALITAS PENDIDIKAN AGAMA HINDU DI TENGAH KONDISI UMAT YANG MENCEMASKAN." Veda Jyotih: Jurnal Agama dan Sains 1, no. 1 (April 29, 2022): 115–26. http://dx.doi.org/10.61330/vedajyotih.v1i1.5.
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The quality of Hindu religious education that has existed since ancient times and has developed until now, of course, must receive greater attention. This is important as an effort to address various religious issues. In the midst of the condition of Hindus who are currently in an anxious position due to a lack of basic understanding of their religious teachings, of course it is a shared responsibility, especially the responsibility of Hindu intellectuals who play an important role in conveying religious teachings contained in the sacred Vedic literature. Various types of improvements are needed in the Hindu education system so that the objectives of the Hindu education system can be achieved. Another thing that is also needed is mutual awareness to maintain Hinduism so that it is able to have better quality and can have a strong belief in the teachings they have.
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ASSAYAG, JACKIE. "Spectral Secularism: Religion, Politics and Democracy in India." European Journal of Sociology 44, no. 3 (December 2003): 325–56. http://dx.doi.org/10.1017/s0003975603001310.
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Everyone invokes secularism in India. So the spectrum of secularism is very large. However, it is rather the spectral ideas of “majority” (hindus) and “minorities” (Muslims, Christians) conceived in demographic (rather than political) terms which characterizes the discussion of this question. The insistence of Hindu nationalists on emphasizing that they are the majority tend to blur the difference between Hindu identity and Indian identity, coextensive with the territory of India. This concept, moreover, serves them in their legitimating of the democratic system insofar as the arithmetical rule is a first principle of this political regime. In the name of a secularism founded on the idea of the greater number (and also the supposed ideal of immemorial Hindu tolerance) India must be governed in accordance with demographic fact defined in religious terms. One of the paradoxical consequence of this “majoritarianism” is the development of “majority minority complex” of the Hindus and the increasing hate and violence (against Muslims and Christians). Today, the Hindu nationalism programme effectively dominates public debate. Its partisans has succeeded in discriminating between “friends” and “foes”, those inside and those outside, those whom one holds dear and those whom one pillories on the basis of a real or imaginary menace weighing upon autochthony, culture, religion and race, and the national (state) sovereignty.
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Ahmed, Nazeer. "Beyond Turk and Hindu." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 136–39. http://dx.doi.org/10.35632/ajis.v19i3.1932.
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Beyond Turk and Hindu grew out of a collection of papers presented at a conferenceon "Islam in South Asia," held at Duke University in April 1995. Ithas 3 sections, 13 chapters, 8 photographs, 3 maps, 2 tables, a glossary, andan index. The book deals with the broad subject of civilizational interfaces inthe South Asian context. It belongs to the category of interfaith relations andis addressed to a general audience interested in the Hindu-Muslim dialectic.The authors do not accept the premise that interreligious differences inSouth Asia are set and irreconcilable. To quote the editor: "We vigorouslycontend that there is a larger point to make, namely, that the constant interplayand overlap between Islamic and Indic worldviews may be at least aspervasive as the Muslim-Hindu conflict ... " This position is a challenge tothose scholars who view India and Pakistan as embodiments of two separatereligious identities.Section One contains three essays on textual analysis to assess the samenessand otherness of identity formation. The authors do not avoid the controversiesthat are bound to emerge from the sometimes disparaging tennsused by Hindus and Muslims to refer to each other, or the animosities thathave emerged from the desecration of mosques and temples:Arabic and Persian use of the term Hindu had a range of meanings thatchanged over time, sometimes denoting an ethnic or geographic referentwithout religious content. Similarly, Indic texts referring to the invadersfrom the northwest used a variety of terms in different contexts, includingyavanas, m/ecchas,farangis, musafmans, and Turks. These terms sometimescarried a strong negative connotation, but they rarely denoted a distinctreligious community conceived in opposition to Hindus. In and ofthemselves, however, such terms tell us little. To understand the usage ofthese terms, one must move beyond the terminology itself- beyond Turkand Hindu - to analyze the framing categories and generic contexts withinwhich these terms are used.The authors illustrate the power of bidirectional cultural forces by offeringthe example of the Punjab's Bulle Shah and Bengal's mystical Satya Pir.Bulle Shah, a contemporary of Shah Waliullah of Delhi, lived in the late ...
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Gupta, Charu. "‘Hindu Communism’: Satyabhakta, apocalypses and utopian Ram Rajya." Indian Economic & Social History Review 58, no. 2 (April 2021): 213–48. http://dx.doi.org/10.1177/0019464621997877.
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In the north India of 1920s–30s, many first-generation anticolonial communists and Left intellectuals did not see any contradiction in reliance upon religion, ethical traditions and morality in a search for vocabularies of dignity, equality, just polity and social liberation. Through select writings in Hindi of Satyabhakta (1897–85), an almost forgotten figure in histories of communism in India, this article focuses on the entanglement between religion and communism as a way of thinking about the Left in India, and the problems and possibilities of such imaginings. Steeped in a north Indian Hindi literary print public sphere, such figures illuminated a distinctly Hindu and Indian path towards communism, making it more relatable to a Hindi–Hindu audience. The article draws attention to Satyabhakta’s layered engagements with utopian political desires, which, in envisaging an egalitarian future, wove Hindu faith-based ethical morality, apocalyptic predictions and notions of a romantic Ram Rajya, with decolonisation, anti-capitalism and aesthetic communist visions of equality. Even while precarious and problematic, such imaginations underline hidden plural histories of communism and, at the same time, trouble atheist, secular communists as well as the proponents of Hindutva.
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SARKAR, ABHIJIT. "Fed by Famine: The Hindu Mahasabha's politics of religion, caste, and relief in response to the Great Bengal Famine, 1943–1944." Modern Asian Studies 54, no. 6 (February 14, 2020): 2022–86. http://dx.doi.org/10.1017/s0026749x19000192.
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AbstractThis article demonstrates how the Great Bengal Famine of 1943–1944 and relief activism during it fed the politics of the Hindu right, a development that has not previously received much scholarly attention. Using hitherto unused primary sources, the article introduces a novel site to the study of communal politics, namely, the propagation of Hindu communalism through food distribution during a humanitarian crisis. It examines the caste and class bias in private relief and provides the first in-depth study of the multifaceted process whereby the Hindu Mahasabha used the famine for political purposes. The party portrayed Muslim food officials as ‘saboteurs’ in the food administration, alleged that the Muslim League government was ‘creating’ a new group of Muslim grain traders undermining the established Hindu traders, and publicized the government's failure to avert the famine to prove the economic ‘unviability’ of creating Pakistan. This article also explores counter-narratives, for example, that Hindu political leaders were deliberately impeding the food supply in the hope that starvation would compel Bengali Muslims to surrender their demand for Pakistan. The politics of religious conversion played out blatantly in famine-relief when the Mahasabha accused Muslim volunteers of converting starving Hindus to Islam in exchange for food, and demanded that Hindu and Muslim famine orphans should remain in Hindu and Muslim orphanages respectively. Finally, by dwelling on beef consumption by the army at the time of an acute shortage of dairy milk during the famine, the Mahasabha fanned communal tensions surrounding the orthodox Hindu taboo on cow slaughter.
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Miller, David. "Modernity in Hindu Monasticism: • Swami Vivekananda and the Ramakrishna Movement." Journal of Asian and African Studies 34, no. 1 (1999): 111–26. http://dx.doi.org/10.1163/156852199x00202.
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This paper attempts first to define "modernity" within a Hindu context, using Religion in Modem India (Robert D. Baird, ed.) and Modem Religious Movements in India (J.N. Farquhar) as points of departure. Many of the Hindu thinkers studied by both the Baird and the Farquhar texts were either monastic or ascetic leaders, and of the four Hindu modem movements described in the Baird edition, three were monastic centered movements. Thus, "modem" in the Hindu context is closely interrelated with a monastic or an ascetic way of life and with monastic movements as institutions of socio-religious change. Indeed, Agehananda Bharati, in his insightful article entitled, "The Hindu Renaissance and its Apologetic Patterns" (1970), identifies Swami Vivekananda, who is a key figure in the Baird and Farquhar texts, as an ideal model of a scientific, modem man, who, nevertheless is a monastic. Bharati concludes that "Modern Hindus derive their knowledge of Hinduism from Vivekananda, directly or indirectly." The remainder of the paper provides an analysis of Swami Vivekananda's definition of modernity, which he first formulated in 1893 at the World's Parliament of Religions. The paper concludes with notes on the monastic institution, the Ramakrishna Math and Mission, that Vivekananda founded in order to carry out his vision of Hindu modernity.
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Gopalan, Karthigasen. "Defending Hinduism or Fostering Division? The Decision to Introduce Hindu Religious Instruction in Indian Schools in South Africa during the 1950s." Journal of Religion in Africa 44, no. 2 (May 21, 2014): 224–50. http://dx.doi.org/10.1163/15700666-12340005.
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Abstract This paper examines the debates and tensions that emerged during the 1950s, when the South African Hindu Maha Sabha approached education authorities about permitting Hindu religious instruction in selected primary schools. While important to the Maha Sabha, this move brought strong opposition from many quarters. Hindu reformers aimed to promote a ‘monolithic Hinduism’ and recreate it. However, given the heterogeneity of South African Hindus, who were divided by class, caste, language, region of origin, and the presence of Christian and Muslim Indians, many critical voices feared that teaching religion at school would foster divisions within the ‘Indian community’, which was considered anathema when it was perceived as necessary to unite against the racist policies of the white minority apartheid government. The deep-seated fears that were exposed by this debate reveal interesting insights about the multifaceted nature of Indian identity and Hindu identity in South Africa.
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Lewis, Christopher Alan. "Oral Personality Traits in Hindu, Muslim, and Protestant College Students." Psychological Reports 72, no. 3_suppl (June 1993): 1203–9. http://dx.doi.org/10.2466/pr0.1993.72.3c.1203.
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Several psychoanalytic writers have attributed cultural differences in personality to pregenital fixation. The present study empirically assessed oral fixation in Hindu, Muslim, and Protestant college students. Questionnaire measures of oral optimism and oral pessimism character traits were administered to 206 English college students (47 Hindus, 96 Muslims, and 63 Protestants). Analysis of means showed that Protestants displayed significantly more oral optimism traits than the Hindus. No significant differences were found between Protestant and Muslim means or between Hindu and Muslim means. No mean differences were found for oral pessimism traits. Further research examining cultural differences of infantile experiences is proposed before conclusions are drawn regarding the etiology of the reported differences.