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Journal articles on the topic 'Hindus in Punjab'
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1
Bhardwaj, Vikram, and Usha Sharma. "Revisiting Punjab’s Transformative Journey, 1947-1966: An Appraisal." European Scientific Journal, ESJ 20, no. 37 (February 20, 2024): 308. http://dx.doi.org/10.19044/esj.2024.v20n37p308.
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"Punjab, often referred to as the 'Land of five rivers,' has been a significant player in shaping India's historical narrative, leaving an enduring mark on its trajectory. This imprint stems from the courageous and patriotic endeavours of the people of Punjab, who have etched out a distinctive place for themselves. A comprehensive study of its people becomes imperative to comprehend the nuanced dynamics of Punjab's history. This involves delving into their historical, cultural, and religious roots and understanding their political legacy. The year 1947 marked India's liberation from British rule, coinciding with a partition based on the two-nation theory. Punjab bore a heavy toll during this partition, experiencing substantial human and territorial losses. The partition's catastrophic aftermath overshadowed the jubilation of independence for Punjab. Post-partition, Punjab portrayed a sombre and bleak landscape, with the migration of refugees significantly altering the communal composition of the region. This migration upheaved the administrative, economic, and political structures, introducing many complex challenges. The division of Punjab along communal lines generated a palpable sense of indignation and frustration among the Sikh community. The expectations of establishing a Sikh State in independent India, fervently supported by Sikh, Congress, and Hindu leaders, remained unfulfilled. Perceiving an unequal distribution of territory between Hindus and Muslims, the Sikhs advocated for a Punjabi Suba. In their pursuit of this objective, the Akali Dal employed diverse strategies. This culminated in the reorganisation of Punjab on March 21, 1966, leading to its further trifurcation."
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BITTLES, A. H., S. G. SULLIVAN, and L. A. ZHIVOTOVSKY. "CONSANGUINITY, CASTE AND DEAF-MUTISM IN PUNJAB, 1921." Journal of Biosocial Science 36, no. 2 (February 17, 2004): 221–34. http://dx.doi.org/10.1017/s0021932003006230.
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The effects of religion, population sub-division and geography on the prevalence of deaf-mutism were investigated using information collected in the 1921 Census of Punjab. The total sample size was 9·36 million, and comprised data on thirteen Hindu castes, seventeen Muslim biraderis and two Sikh castes. A two-way analysis of variance comparing males in Hindu castes in which consanguineous marriage was prohibited, with males in Muslim biraderis which favoured first cousin marriage, indicated major differences with respect to the patterns of deaf-mutism within each religion. In the Muslim population 9·1% of the relative variation in the prevalence of deaf-mutism was inter-biraderi, 36·8% between geographical regions, and 48·8% an interaction between biraderi and region, whereas among Hindus 46·8% of the observed variation was inter-caste, 12·8% inter-region and 33·6% due to caste–region interaction. From a wider disease perspective the results obtained with the Hindu community indicate the significant genetic differentiation associated with caste endogamy. As the overwhelming majority of Hindu marriages continue to be within-caste, it can be predicted that similar levels of inter-caste differences in disease frequency currently exist. By comparison, the lower level of inter-biraderi variation among Muslims is probably indicative of the dissolution of pre-existing caste boundaries and the resultant gene pool mixing that followed the large-scale conversion of Hindus to Islam during Muslim rule in North India from the 13th to the 19th centuries.
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Rey-Schirr, Catherine. "The ICRC's activities on the Indian subcontinent following partition (1947–1949)." International Review of the Red Cross 38, no. 323 (June 1998): 267–91. http://dx.doi.org/10.1017/s0020860400091026.
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In 1945, at the end of the Second World War, the British government clearly stated its intention of granting independence to India.The conflict between the British and the Indian nationalists receded into the background, while the increasing antagonism between Hindus and Muslims came to the fore. The Hindus, centred round the Congress Party led by Jawaharlal Nehru, wanted to maintain the unity of India by establishing a government made up of representatives of the two communities. The Muslims, under the banner of the Muslim League and its President, Mohammed Ali Jinnah, demanded the creation of a separate Muslim State, Pakistan. The problem was further complicated by the fact that the approximately 300 million Hindus, 6 million Sikhs and 100 million Muslims in British India were not living in geographically distinct regions, especially in Punjab and Bengal, where the population was mixed.
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Maqbool, Sumira, and Muhammad Kashif Ali. "HISTORY AND MEMORY OF THE PARTITION OF THE PUNJAB: A CASE STUDY OF THE DISTRICT RAWALPINDI." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 733–42. http://dx.doi.org/10.52567/pjsr.v5i02.1152.
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This paper is an attempt to investigate the violence and the communal riots followed by the division of India, especially partition of the Punjab. The violence that occurred in Punjab during the division of India (1947) is a tragic episode of South Asian history. Almost seven decades have gone since the partition of the Punjab. At the time of the partition, Rawalpindi, Ambala, Multan, Lahore, and Jullundur had the Muslim majority It was the Rawalpindi wherefrom the riots were begun compare to whole Punjab. In the district of Rawalpindi, riots and violence were sparked by three main factors;1945–1946 elections, Direct Action Day, and Khizar Hayat's resignation. More than two thousand people were killed by mob and major affected areas of Rawalpindi were Kalyan Das Mandar, Raja Bazaar, Mai Veero Di Banni, Lal Kurti, Murree Road, Ghaznavi Road, Taxila, Thoha Khalsa, Chaklala, and Kartarpura. Though the episode of the division and violence caused the hatred among the three major communities of the Punjab (the Muslims, Sikhs and Hindus), unfortunately, the people who were the witness of violence in Rawalpindi are dying, therefore, this paper is an attempt to preserve some migration stories. Keywords: Punjab, violence, riots, partition, 1947 migration.
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Frembgen, Jürgen Wasim. "DHamāl and the Performing Body: Trance Dance in the Devotional Sufi Practice of Pakistan*." Journal of Sufi Studies 1, no. 1 (2012): 77–113. http://dx.doi.org/10.1163/221059512x626126.
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Abstract Guided by the hypnotic repetitive sound of drums, the ritual trance dance known as dhamāl belongs to the multiple worlds of Pakistani Sufi shrines and is characteristic of the concrete devotional practices of rural people and the urban poor, especially in Sindh and the Punjab. Drawing on Ronald L. Grimes’s concept of distinguishing various modes of embodied ritual attitudes, the study explores the performance and aesthetics of this public, predominantly collective dance at two selected ethnographic settings, differentiating three groups of actors in terms of ritual structure, techniques of the body, gestural grammar and gender-related kinaesthetic styles. Apart from marked differences between performers, these modes of ritual sensibilities co-exist and interpenetrate each other whereby the celebrative form of interaction with the beloved saint Lal Shahbaz Qalandar remains the central theme. DHamāl is a full-bodied, active experience of mystical devotion which belongs to the ‘social habitus’ of the dancers and can be considered a pattern of appropriate ritual action embedded in the local cultures of both Sindhis and Punjabis which is shared among Muslims as well as Hindus.
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Kabir, Md Shamsul. "Caste System Turns into A Social Curse and Social Discrimination: A Study of Mulk Raj Anand’s Untouchable in the Perspective of Post-independence Bangladesh." International Journal of English Literature and Social Sciences 8, no. 5 (2023): 231–38. http://dx.doi.org/10.22161/ijels.85.37.
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The caste system roots in the heart of Hinduism and falls apart Hindus into touchable and untouchable. The sweepers are regarded as untouchables and are given no choice and access to their social life. The caste system in Hinduism and, therefore, in the Hindu-majored nation in India is a strong social discriminatory hierarchy that has been exercised for more than two millenniums. Mulk Raj Anand, with a firm belief in the dignity and equality of all human beings, attempts to project a panoramic scene of the caste system by beckoning a single day from the diary of Bakha, an untouchable boy who is a sweeper in profession. The present paper attempts to address the curse and discrimination triggered by the caste system, which is prevalent in Mulk Raj Anand’s Untouchable. Though the scenes of the novel belong to a small, interior town in Punjab, the happenings are pan-Indian in nature. This paper also argues how the caste system paves the way for inter-caste conflict and exploitation and, apart from several caste discrimination, why changing the upper caste’ outlook is the sole way out to wipe out the stigma of the caste system.
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Maqsood, Dr Naila. "A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century." Journal of Law & Social Studies 4, no. 1 (March 31, 2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.
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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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Singh, Nirmal. "Dalits and Farmers’ Movement in India." Sikh Research Journal 7, no. 1 (August 15, 2022): 3–13. http://dx.doi.org/10.62307/srj.v7i1.37.
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The farmers and laborers were two primary stakeholders who comprised a majority of protesters at the most recent farmers' movement on the borders of Delhi, the capital of India. While the farmers are mainly the land-owning upper caste communities known as Jats (Sikhs in Punjab and Hindus in other northern states), the laborers belong to generally landless lower castes (referred to as Dalits). The farmers’ movement saw overwhelming use of the slogan Kisan Mazdoor Ekta Zindabad (Long Live the Unity of Farmer and Laborer). Both groups provided strength to the farmers' movement which eventually succeeded in repealing the three farm laws passed by the central government of India. However, the relationship between farmers and laborers has a dark side too. The interests of both groups are opposed to each other’s because Jats want to continue their domination over Dalits, including keeping them underpaid and as bonded laborers. The Dalits are gradually asserting themselves. They hope to become landowners by acquiring villages’ common land that are reserved for Dalit communities. In this essay, I reflect on this point of convergence and divergence in the interests of farmers and laborers and ponder its significance for the organization of agriculture in Punjab.
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KUMAR, ASHUTOSH. "Electoral Politics in Punjab: A Study of Shiromani Akali Dal." Japanese Journal of Political Science 19, no. 1 (January 17, 2018): 41–60. http://dx.doi.org/10.1017/s1468109917000214.
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AbstractThe article presents an overview of the electoral politics of Punjab as it has evolved since partition from the vantage point of Shiromani Akali Dal (SAD), the oldest surviving state level party in India. It is argued that SAD has been the catalyst behind the major shifts in the politics of the post-partition state. Besides being the most successful party, apart from the Congress, since the state's reorganization in 1966, it has had statewide organizational presence. The Panthic party also receives attention, as it claims to be the legitimate custodian of the Sikh community's religious and cultural interests whenever they are perceived to be under threat, and not just their political interests. Post-militancy, the leadership of Badal has been instrumental in affecting a critical shift in the SAD agenda as it now seeks support based on its record at the front of development and governance rather than by evoking ethnic issues. Significantly, while SAD has retained its core social constituency of the rural Sikhs, it has also succeeded in reaching out to the urban Hindus, including the sizable dalits by following a regionalist populist agenda. Its long-standing alliance with the BJP, an urban Hindutva party, has helped the party broaden its support base. Emergence of AAP as the third credible alternative in what has long been a bipolar polity, with the political power remaining either with the Congress or with the SAD/BJP combine, has posed a fresh challenge to the long entrenched parties, most significantly the SAD which is no longer an ideologically driven cadre based driven movement party.
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Bochkovskaya, A. V. "BALBIR MADHOPURI. KORE KĀĠAZ KĪ GAHRĪ LIKHAT / INSCRIPTIONS ON A TENDER MIND (A CHAPTER FROM CHĀNGIĀ RUKH / AGAINST THE NIGHT)." Journal of the Institute of Oriental Studies RAS, no. 3 (13) (2020): 249–64. http://dx.doi.org/10.31696/2618-7302-2020-3-249-264.
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The commented translation from Hindi of a chapter from the Chāṅgiā rukh (Against the Night) autobiography (2002) by Balbir Madhopuri, a renowned Indian writer, poet, translator, journalist and social activist, brings forward episodes from the life of low-caste inhabitants of a Punjab village in the 1960–1970s. Following the school of hard knocks of his childhood in the chamar quarter of Madhopur, a village in Jalandhar district, Balbir Madhopuri managed to receive a good education and take to literature. In 2014 he was awarded the Translation Prize from India’s Sahitya Academy for contribution to the development and promotion of Punjabi, his mother language. Narrating the story, Balbir Madhopuri shares memories, thoughts and emotions from early days that determined his motivations to struggle against poverty, deprivation and injustice. The chapter Kore kāġaz kī gahrī likhat (Inscriptions on a Tender Mind [Madhopuri, 2010]) tells readers about joys and sorrows, hopes and fears, delights and regrets that were part of his childhood in Madhopur. Scenes from everyday life in the home village, episodes highlighting complex relations between its inhabitants — predominantly Sikhs and Hindus — intertwine with Balbir Madhopuri’s reflections on social oppression and caste inequality that still remain in contemporary India’s society. This commented translation is the third in a series of four chapters from Balbir Madhopuri’s autobiography scheduled for publication in this journal in 2020.
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Majeed, Muhammad, Khizar Hayat Bhatti, Andrea Pieroni, Renata Sõukand, Rainer W. Bussmann, Arshad Mahmood Khan, Sunbal Khalil Chaudhari, Muhammad Abdul Aziz, and Muhammad Shoaib Amjad. "Gathered Wild Food Plants among Diverse Religious Groups in Jhelum District, Punjab, Pakistan." Foods 10, no. 3 (March 11, 2021): 594. http://dx.doi.org/10.3390/foods10030594.
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Recent ethnobotanical studies have raised the hypothesis that religious affiliation can, in certain circumstances, influence the evolution of the use of wild food plants, given that it shapes kinship relations and vertical transmission of traditional/local environmental knowledge. The local population living in Jhelum District, Punjab, Pakistan comprises very diverse religious and linguistic groups. A field study about the uses of wild food plants was conducted in the district. This field survey included 120 semi-structured interviews in 27 villages, focusing on six religious groups (Sunni and Shia Muslims, Christians, Hindus, Sikhs, and Ahmadis). We documented a total of 77 wild food plants and one mushroom species which were used by the local population mainly as cooked vegetables and raw snacks. The cross-religious comparison among six groups showed a high homogeneity of use among two Muslim groups (Shias and Sunnis), while the other four religious groups showed less extensive, yet diverse uses, staying within the variety of taxa used by Islamic groups. No specific plant cultural markers (i.e., plants gathered only by one community) could be identified, although there were a limited number of group-specific uses of the shared plants. Moreover, the field study showed erosion of the knowledge among the non-Muslim groups, which were more engaged in urban occupations and possibly underwent stronger cultural adaption to a modern lifestyle. The recorded traditional knowledge could be used to guide future development programs aimed at fostering food security and the valorization of the local bio-cultural heritage.
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Dhodi, Shivani, and Indu Bansal. "DEMOGRAPHIC CHARACTERISTICS AND INTERNAL MEDICINE AS A CAREER CHOICE OF FINAL YEAR MEDICAL STUDENTS." International Journal of Research -GRANTHAALAYAH 6, no. 9 (September 30, 2018): 206–11. http://dx.doi.org/10.29121/granthaalayah.v6.i9.2018.1221.
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Introduction: Medical education requires a long duration of education and training. Medical stream is a diverse field; an assortment of clinical specialties of number of areas; clinical, psychological, surgical, field work, public health to name a few, with varied clinical environment, duties, and contact with patients.
Methodology: Study was conducted in ten Medical colleges from three northern states of India (Uttar Pradesh, Punjab and Chandigarh). 677 final year medical students were included in the study. The study was designed as a cross-sectional self- administered questionnaire-based survey. Data were analyzed based on Frequencies, percentage, weighted scores and Chi square test. The findings were tabulated and represented with the help of suitable diagrammatic and graphical presentation.
Results: revealed that around two-third were males (67.50%), majority were under 25 years, Hindus, from urban areas, joint families and 6.79% were married. Majority belonged to HIG. Statistically significant association of some demographic Characteristics (area of residence, gender, marital status and type of family) in selection of Internal medicine as specialty choice, whereas the association was not significant for age, religion and income group.
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Ashraf, Muhammad Imran, Iqra Jathol, and Muhammad Saleem Akhter. "Peace Building through Religious Tourism in Pakistan: A Case Study of Kartarpur Corridor." Global Pakistan Studies Research Review IV, no. I (June 30, 2021): 1–7. http://dx.doi.org/10.31703/gpsrr.2021(iv-i).01.
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Pakistan is an Islamic democratic country where all the minorities as well as tourist from all over the world can practices according to their belief freely. Pakistan has many religious sites of shrines and temples. Gurnanak Sahib stayed his last eighteen years of his life at Kartarpur, Narowal, Punjab, Pakistan. His grave is located in Pakistan, just 3 km from the border with India. Sikh see this grave through a telescope across the Indian border of popular religious thought. The Government of Pakistan addresses the problems of the Sikh community, and the Kartalpur corridor in the Sikh community is innovative for the entire Sikh community. These Sikh communities can visit the holy saints of Kartapur without a visa. Fortunately, the first recommendation from Pakistan allowed us to see the whole event religiously. This step is not only appreciated by the Sikh community. Therefore, Pakistan is a peaceful country and treats other religions as an Islamic state. Every year including Muslims visitors from different countries come to Pakistan for holy shrines like Hindus, Sikhs and Buddhist and charistians.
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Malik, Bashir Ahmed, Dr Fareed-ud-Din Tariq, and Raja Majid Moazzam. "قاضی فتح اللہ صدیقی شطاری اور ان کی کتاب ’’خزائن فتحیۃ الاسرار‘‘:تجزیاتی مطالعہ." Al-Duhaa 2, no. 02 (November 25, 2021): 157–70. http://dx.doi.org/10.51665/al-duhaa.002.02.0104.
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Qazi Fethullah Siddiqi Shatteri belongs to the set of Shattari Saint. His ancestors migrated from Arabs and settled in yeoman after that Seestan and Khorasan was the place where his family’s saint Shaikh Qawam u din came in the subcontinent. They started residing permanently near the city of Delhi in Estrin Punjab. Muhammad Hassan Ruhtasi said him to settle in Jammu and Kashmir in the western part of the city Mirpur, where the Hindus were in majority. They were given the work to preach Islam, like Syed Ali Hamdani, s ideology. He reforms the government and common people that is the way he got success in his region. For the upcoming generation’s guidance, he works a book “khazain fathiyat ul Asrar’ ’in Persian and Arabic language. This book is unpublished and it is situated in Dears Sharif (Aghaar) kotli AJK, his family remains busy in social and religious activities. In this article, we will present an analysis of Qazi Fethullah Siddiqi religious and social services so that the services rendered for your Islamization can be introduced to the public.
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Mahsyar, Ahmad Dhiyaul Haq, and Hasaruddin. "KEMUNCULAN ISLAM DI PAKISTAN DAN PEMIKIRAN POLITIK MUHAMMAD ALI JINNAH." SHOUTIKA 2, no. 2 (December 28, 2022): 31–43. http://dx.doi.org/10.46870/jkpi.v2i2.333.
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This research uses qualitative research methods with the type of literature study research. The data collection technique uses Library Research and the technique uses to analyze data is text content analysis. Tne emergence of Islam began to spread in Pakistan when the Umayyah Dynasty government expanded into the Sindi/Punjab area led by Mahmud Ghaznawi. As time went on, Hindus did not like the development of Islam. For this reaseon, the Indian Muslim League, which was initiated bu Muhammad Ali Jinnah, serves to establish an Islamic State that is different and free from Indian influence. The most prominent idea of renewal is in political sphere. Ali Jinnah did not like the British system of government. Finnaly, Ali Jinnah’s resolve was discussed in Lahore in 1940. Ali Jinnah has worked to fight for rights for Muslims as there is a third of the Muslim representation that exists in the League’s Federal Cabinet. He also succeeded in establishing the state of Pakistan as a result of his approach to the British constitutional council devoted to Indians who are Muslim.
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CHATTHA, ILYAS. "Competitions for Resources: Partition's Evacuee Property and the Sustenance of Corruption in Pakistan." Modern Asian Studies 46, no. 5 (April 26, 2012): 1182–211. http://dx.doi.org/10.1017/s0026749x12000170.
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AbstractThis paper explores the part that the redistribution of evacuee property—the property abandoned by departing Hindus and Sikhs during the mass migrations after Partition—played in the institutionalization of corruption in Pakistan. By drawing on hitherto unexplored sources, including Pakistan's Rehabilitation Department papers, local police files and court records, it highlights the schemes of illegal appropriation, misappropriation, and paints a wholly convincing portrait of the scramble for millions of rupees worth of abandoned property in the towns and countryside of West Punjab. It shows how politicians, bureaucrats, powerful local notables and enterprising refugee groups grabbed properties, mainly by bribing officers charged with allocating them to incoming refugees, or by utilizing their personal contacts. The paper argues that the fierce competition for resources and temptations for evacuee property encouraged the emergence of a ‘corruption’ discourse which not only contributed to an atmosphere that was detrimental to democratic consolidation in the early years of Pakistan's history, but also justified later military intervention. This not only adds to the empirical knowledge of Partition and its legacies, but also makes a significant contribution towards our understanding of the transitional state in Pakistan.
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Tartaglia, Marco, Renato Scacchi, Rosa Maria Corbo, Fiorenza Pompei, Olga Rickards, Bianca Maria Ciminelli, Tarachamd Sangatramani, Mukesh Vyas, Sumitra Dash, and Guido Modiano. "Genetic heterogeneity among the Hindus and their relationships with the other “Caucasoid” populations: New data on Punjab-Haryana and Rajasthan Indian States." American Journal of Physical Anthropology 98, no. 3 (November 1995): 257–73. http://dx.doi.org/10.1002/ajpa.1330980303.
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Banerjee, Sarla. "Assortative mating for colour in Indian populations." Journal of Biosocial Science 17, no. 2 (April 1985): 205–9. http://dx.doi.org/10.1017/s0021932000015650.
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SummarySkin colour is measured at the inner upper arm and forehead by reflectance spectrophotometry in 310 Punjabi Hindu spouse pairs. It suggests genetic similarity of the two subcastes Khatri and Arora, of Punjabi Hindus, and that caste formation is essentially a social phenomenon. There is evidence of positive assortative mating with respect to skin colour.
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Ali, Ameer, and Maya Khemlani David. "Challenges to Data Collection: Digital Divide Causing Double Marginalization of the Bagri Community in Sindh, Pakistan." IARS' International Research Journal 11, no. 2 (August 29, 2021): 24–34. http://dx.doi.org/10.51611/iars.irj.v11i2.2021.166.
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In the wake of the Covid-19 pandemic, we conducted qualitative research on the Bagri community in Pakistan’s Sindh province. The Bagri community is considered an indigenous community in Pakistan’s Sindh and Punjab provinces. They also live in some states in India. The community has been referred to as ‘scheduled caste’ in Pakistan’s constitution. They speak Bagri language and practice Hinduism. Unfortunately, some Hindus and Muslims discriminate against the Bagri community and give them a wide berth and the community is seen as untouchable (Shah, 2007). Due to lockdowns caused by Covid 19, it has become difficult to access members of the community in order to collect data. Many of the members of the community have no digital literacy and the few who had mobile phones were contacted through mobile phone, but unfortunately voice quality of the interviews was not good and there was either network or noisy interruptions which made it difficult to understand what the interviewee was saying. Given this difficult situation, we used the strategy of using a friend of a friend to conduct the interviews on our behalf. However, even this solution faced challenges as the community was perceived as untouchable. In this way, the Bagri community was not only socially but also digitally marginalized. Therefore, this qualitative research will explore the digital and social challenges coresearchers faced during data collection, and we discuss how these challenges, were to some extent, surmounted.
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Dwijayanto, Arik, and Yusmicha Ulya Afif. "A Religious State (A Study of Hasyim Asyari and Muhammad Iqbal's Thought on the Relation of Religion, State and Nationalism)." JUSPI (Jurnal Sejarah Peradaban Islam) 3, no. 2 (January 26, 2020): 226. http://dx.doi.org/10.30829/juspi.v3i2.6778.
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<p><em>This article explores the concept of a religious state proposed by two Muslim leaders: Hasyim Asyari (1871-1947), an Indonesian Muslim leader and Muhammad Iqbal (1873-1938), an Indian Muslim leader. Both of them represented the early generation when the emerging revolution for the independence of Indonesia (1945) from the Dutch colonialism and India-Pakistan (1947) from the British Imperialism. In doing so, they argued that the religious state is compatible with the plural nation that has diverse cultures, faiths, and ethnicities. They also argued that Islam as religion should involve the establishment of a nation-state. But under certain circumstances, they changed their thinking. Hasyim changed his thought that Islam in Indonesia should not be dominated by a single religion and state ideology. Hasyim regarded religiosity in Indonesia as vital in nation-building within a multi-religious society. While Iqbal changed from Indian loyalist to Islamist loyalist after he studied and lived in the West. The desire of Iqbal to establish the own state for the Indian Muslims separated from Hindus was first promulgated in 1930 when he was a President of the Muslim League. Iqbal expressed the hope of seeing Punjab, the North West province, Sind and Balukhistan being one in a single state, having self-government outside the British empire. In particular, the two Muslim leaders used religious legitimacy to establish political identity. By using historical approach (intellectual history), the relationship between religion, state, and nationalism based on the thinking of the two Muslim leaders can be concluded that Hasyim Asyari more prioritizes Islam as the ethical value to build state ideology and nationalism otherwise Muhammad Iqbal tends to make Islam as the main principle in establishment of state ideology and nationalism.</em></p><em>Keywords: Hasyim Asyari, Muhammad Iqbal, religion, state, nationalism.</em>
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Bochkovskaya, Anna V. "BALBIR MADHOPURI. KÃTĪLĪ RĀHÕ KE RĀHĪ / THE THORNY PATH (CHAPTER FROM CHĀNGIĀ RUKH / AGAINST THE NIGHT)." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 233–46. http://dx.doi.org/10.31696/2618-7302-2020-4-233-246.
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The commented translation of a chapter from the Chāṅgiā rukh (Against the Night) autobiography (2002) by Balbir Madhopuri, a renowned Indian writer, poet, translator, journalist and social activist, brings forward episodes from the life of Dalit inhabitants of a Punjab village in the 1960–1970s. Following the school of hard knocks of his childhood in the chamar quarter of Madhopur, a village in Jalandhar district, Balbir Madhopuri managed to receive a good education and take to literature. He has authored 14 books including three volumes of poetry, translated 35 pieces of world literary classics into Punjabi, his mother language, and edited 42 books in Punjabi. In 2014, he was awarded the Translation Prize from India’s Sahitya Academy for contribution to the development and promotion of Punjabi. Narrating the story, Balbir Madhopuri shares memories, thoughts and emotions from early days that determined his motivations to struggle against poverty, deprivation and injustice. The chapter Kãṭīlī rāhõ ke rāhī (The Thorny Path [Madhopuri, 2010]) tells readers about the destiny of low-caste Punjabis as well as about village traditions and rituals featuring Hindu, Sikh and Muslim beliefs deeply intertwined in the Land of Five Rivers. Memories of childhood joys and sorrows go side by side with Balbir Madhopuri’s reflections on social oppression and caste inequality that still remain in contemporary India’s society. This commented translation is the final one in a series of four chapters from Balbir Madhopuri’s autobiography scheduled for publication in this journal in 2020.
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Simmons, David, and Rhys Williams. "Dietary practices among Europeans and different South Asian groups in Coventry." British Journal of Nutrition 78, no. 1 (July 1997): 5–14. http://dx.doi.org/10.1079/bjn19970114.
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The dietary customs of people of South Asian origin living in Britain are important determinants of health but have been relatively little studied. As part of the Coventry study of diabetes carried out in the Foleshill ward of the city, subjects undergoing oral glucose tolerance tests provided information on this aspect of lifestyle. A questionnaire was completed by all of the last 612 subjects undergoing testing. These included 304 of European origin, 118 Punjabi Sikhs, seventy-six Pakistani/Punjabi Moslems, twenty-eight Gujerati Moslems, twenty-five Punjabi Hindus and forty-seven Gujerati Hindus. There were no discernible differences in the dietary customs of those with normal glucose tolerance, impaired glucose tolerance and newly diagnosed diabetes. Subjects of South Asian origin ate significantly fewer meals per day than European subjects. Evening meal times were 2–3 h later among South Asians. Europeans ate less fruit but more vegetables and more brown rice than South Asians. Gujeratis ate more rice, fried snacks and white flour. Moslems were least likely to be vegetarians, to drink alcohol and to use home-made ghee and yoghurt, and Punjabi Sikhs and Hindus ate dhal more frequently than Pakistani Moslems, Gujerati Moslems or Hindus. Most South Asians ate Indian sweets and ‘Western’ snacks.
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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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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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Fatima, Zaryab, Umair Ahmed, and Alishba Khursheed. "Revitalizing the Cultural Heritage: Assessing the Historical Significance and Conservation Potential of Hindu Sites in Punjab, Pakistan." ANNALS OF SOCIAL SCIENCES AND PERSPECTIVE 4, no. 2 (June 23, 2023): 321–30. http://dx.doi.org/10.52700/assap.v4i2.307.
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The cultural heritage of Hindu sites in Punjab, Pakistan, represents a tapestry of ancient civilizations, architectural brilliance, and religious significance. The region is home to a diverse array of ancient Hindu sites that hold immense value as religious centers and markers of South Asia's rich cultural past. Understanding the historical context of these sites is essential to formulate effective conservation strategies. This study aims to assess the historical importance and conservation potential of these sites to provide insights into preserving their rich cultural legacy. To achieve the objectives, qualitative secondary data analysis was employed. It includes an extensive literature review of historical sources, archaeological records, and scholarly works on the cultural heritage of Hindu sites in Punjab. Through a thematic literature review, the results of the study highlight the cultural syncretism and pluralism evident in the architectural features and artistic expressions found at these sites. However, it also reveals significant challenges, such as inadequate funding, urbanization, lack of public awareness, and environmental threats, contributing to their deterioration and neglect. The revitalization of the cultural heritage of Hindu sites in Punjab is of paramount importance to preserve the region's rich history and promote interfaith harmony and cultural diversity. The study recommends collaborative efforts involving various stakeholders to allocate sufficient funding, raise public awareness, and implement sustainable conservation measures. By celebrating the diverse cultural heritage of Punjab through these historical treasures, the region can foster a sense of pride, identity, and unity among its communities.
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Habib, Irfan. "Book review: K. L. Tuteja, Religion, Community and Nation: Hindu Consciousness and Nationalism in Colonial Punjab." Studies in People's History 9, no. 1 (May 15, 2022): 124–25. http://dx.doi.org/10.1177/23484489221080907.
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Diatmika, Dewa Ngurah, Ni Nyoman Mastiningsih, and Ni Wayan Seriasih. "TUMPEK SEBAGAI PUNCAK PERADABAN UMAT HINDU." Widya Genitri : Jurnal Ilmiah Pendidikan, Agama dan Kebudayaan Hindu 12, no. 3 (December 30, 2021): 188–99. http://dx.doi.org/10.36417/widyagenitri.v12i3.430.
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Penelitian ini merumuskan bagaimana konsep tumpek berkaitan dengan puncak peradaban umat hindu. Teknik pengumpulan data yang digunakan dalam penelitian ini, yaitu: Obeservasi dan Wawancara. Adapun hasil pengkajian merumuskan bahwa Tumpek dalam agama Hindu dikenal sebagai hari raya Hindu yang sangat unik, mengingat dalam penghitungannya selalu menggunakan puncak dari sapta wara, yakni saniscara puncak dari panca wara, sedangkan kliwon dan puncak dari wuku dari tumpek yang bersangkutan, yakni saniscara. Oleh karena tumpek dirayakan pada puncak dari sapta wara, panca wara, dan wuku yang menjadi nama suatu tumpek, maka sering juga dikenal sebagai puncak dari peradaban umat Hindu.
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Mahajan, Sucheta. "Book review: K. L. Tuteja, Religion, Community and Nation: Hindu Consciousness and Nationalism in Colonial Punjab." Studies in History 39, no. 2 (August 2023): 280–83. http://dx.doi.org/10.1177/02576430231211734.
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Banerjee, Himadri. "Book review: Religion, Community and Nation: Hindu Consciousness and Nationalism in Colonial Punjab." Indian Historical Review 49, no. 1 (June 2022): 168–70. http://dx.doi.org/10.1177/03769836221097748.
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K. L. Tuteja, Religion, Community and Nation: Hindu Consciousness and Nationalism in Colonial Punjab. Delhi: Indian Institute of Advanced Study and Primus Books, 2021, 386 pp., ₹1,250, ISBN: 9789390737857 (Hardback).
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Sami Ur Rehman, Syed Zubair Haider, and Najam Ul Kashif. "Students Religiosity as a Predictor of Students Future Orientation: Analyzing the Effect on Secondary School Students of Punjab." Global Social Sciences Review IV, no. IV (December 31, 2019): 271–77. http://dx.doi.org/10.31703/gssr.2019(iv-iv).35.
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Religion has been considered as an outline for the sense of meaning and purpose. This research explores the effect of secondary school students religiosity & Spirituality on their future orientation in Punjab. This research seeks an answer to the contribution of students religious affiliation (fellowship with Islam, Christianity or Hinduism) and religiosity (Faith-based Coping (FBC) and Religious Social Support (RSS)) and FO. A total of 296 Muslims, 290 Christians, and 278 Hindu students participated in this research. Religiosity and Spirituality scale for Youth (RaSSY) developed by Brittany (2011) was adopted, while Future Orientation Scale (FOS) for measuring Future Vision towards Subject Choice and Future Vision towards Profession Choice was developed by researchers. The research concludes that students religiosity has a significant impact on their future orientation (FO). The religiosity moderately explains variances in FO of Muslims and Christians; however, it has a high impact on Hindu students in Punjab
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Tuteja, K. L., and O. P. Grewal. "Emergence of Hindu Communal Ideology in Early Twentieth Century Punjab." Social Scientist 20, no. 7/8 (July 1992): 3. http://dx.doi.org/10.2307/3517566.
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Arya, Rina. "Inter-generational perspectives on caste: a Hindu Punjabi study." Contemporary South Asia 25, no. 3 (April 26, 2017): 285–300. http://dx.doi.org/10.1080/09584935.2017.1315364.
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Sharma, Mansi, Ella Rani, Vandana Verma, and J. S. Malik. "Content Analysis and Coverage of News on Pandemic COVID-19 in Elected Newspapers." Indian Journal of Extension Education 59, no. 1 (2023): 117–21. http://dx.doi.org/10.48165/ijee.2023.59124.
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Newspapers have a significant impact on quality of life. Individuals are heavily influenced by the newspaper and it aids in promoting social awareness among them. This study was conducted to examine the content during pandemic COVID-19 in three selected newspapers viz., The Hindu, The Tribune and Punjab Kesari. A quantitative and qualitative analysis of the selected newspaper over the chosen time period was conducted during 2022. The majority of topics were covered in news format in all the newspapers. Newspaper correspondents were the primary information source in all the newspapers. The Hindu took up the most space and items. In all of the newspapers, the majority of the items and space were covered during PHASE-II.
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Sharma, Vikas Chand. "REVIVING CONTEMPORARY URBAN DESIGN: CASE OF HISTORIC CITY SULTANPUR LODHI, PUNJAB, INDIA." JOURNAL OF ARCHITECTURE AND URBANISM 42, no. 2 (December 12, 2018): 188–98. http://dx.doi.org/10.3846/jau.2018.6980.
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Cities have a long and varied urban history, but cities in developing countries have had a relatively brief experience with the modern city. What are the current urban ideas of Indian Cities? How does this ideology affect modern city design? And how is city design related to traditional City design of related province? These questions have led the author to undertake this study. Urban planning and Designing into towns is the beginning of the difficulties of cities’ futures. Whether the main problem is the way of designing and planning or the policy of increasing the population, what New Towns today mainly suffer is the lack of identity and the differentiation between other cities.“For Indian cities, need of multiple models for well-functioning cities with some common ingredients, including a commitment to equality of opportunity, smart designs for upcoming cities, improved housing facilities, smart designs for upcoming cities and a drive to improve the quality of life for habitants has been felt in the twenty first century.”Sultanpur Lodhi with its legacy to have historic palaces, vital landscape, relics from various architectural styles offers a possibility to explore city module for reviving of historical cities. It was found that 81 percent of the urban population in city lived in overcrowded and substandard houses (Office of Punjab urban planning and development authority, 2017). Therefore this is one amongst the top three most densely populated cities in Punjab, India. Its culture combines Hindu, Buddhist, Islamic, Sikh and British influences. As the economy of this city is based on Agro based industries like Rice Sheller and other small scale industries and subsequent housing demand, there is need to protect vibrant culture and impressions. A fine tunings between available local resources and Contemporary urban design practice need to be explored. The study of Sultanpur Lodhi attempts to give reviving a historical and coherent summary of fragmented information about Punjab’s urban design practice.
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Azhar, Dr Darkhasha, and Dilkesh Kumar. "Amrita Pritam’s ‘Pinjar’: A Poignant Depiction of Wrath of Partition on Weaker Sex." International Journal of English Literature and Social Sciences 8, no. 3 (2023): 026–30. http://dx.doi.org/10.22161/ijels.83.4.
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In 1947, a ghastly incident occurred in the Indian Sub-continent known as Partition of India under which two new countries India and Pakistan came into existence. And for these countries the incident proved to be the most atrocious and catastrophic incident in human history due to the occurrence of incessant robbery, kidnapping, rape and murder. Since then, Partition of India has been the most gruesome and ugly past of Indian history which puts the nation to shame whenever remembered or discussed. The partition and the associated bloody riots compelled many creative minds to create literary pieces capturing the inhuman acts of murder and brutal slaughter on both sides. The trauma of partition and agony experienced by the people of Indian Sub-continent found its voice in the literature of Partition written by various writers of India, Pakistan and Bangladesh in different languages. While some creations depicted the massacres during the refugee migration, others concentrated on the aftermath of the partition in terms of difficulties faced by the refugees on both sides of the border. Even now, after more than 75 years of partition, works of fiction and films are made that relate to the events of partition. A few literatures describing the human cost of independence and partition are ‘Train to Pakistan’ by Khushwant Singh, ‘Toba Tek Singh’ by Saadat Hassan Manto, ‘Tamas’ by Bhisham Sahni, and ‘Midnight’s Children’ by Salman Rushdi. The present paper deals with the sensitive story picked from a Punjabi novel ‘Pinjar’ written by Amrita Pritam. Amrita is a prominent writer from Punjab who has provided an avid expression of the lives and experiences of women during Partition in many of her poems and novels. Pinjar is an appalling and petrifying story of a Hindu Girl who is kidnapped by a Muslim young man who marries her. In the course of events the girl again gets a chance to meet her family and re-unite which she is compelled to refuse as her parents denied accepting her saying that she has been defiled by a non-Hindu. The novel, in its flow of narration, unfolds the harrowing journey of innocent females whose whole life is rendered shattered due to a single episode called ‘partition’.
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Nilawati, I. Gusti Ayu. "PENDIDIKAN ETIKA HINDU PADA TEKS AGASTYA PARWA DALAM KEHIDUPAN MODERN." WIDYANATYA 1, no. 1 (February 14, 2019): 36–50. http://dx.doi.org/10.32795/widyanatya.v1i1.269.
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ABSTRAK
Agama Hindu memiliki tiga kerangka dasar yaitu tattwa, etika dan upacara. Ketiganya tidak berdiri sendiri, tetapi suatu kesatuan yang dilaksanakan oleh umat Hindu. Jika hanya filsafat agama yang diketahui tanpa melaksanakan ajaran-ajaran susila dan upacara, tidaklah sempurna. Dalam melaksanakan yadnya umat Hindu tidak dapat lepas dari tiga kerangka dasar tersebut. Yadnya yang berarti memuja, menghormati,berkorban tulus iklas, mengabdi, berbuat baik berupa apa yang dimiliki demi kesejahteraan dan kesempurnaan hidup bersama dan kemahamuliaan Ida Sang Hyang Widhi Wasa. Dengan melaksanakan yadnya, umat Hindu di Bali percaya dapat mendekatkan diri dengan Ida Sang Hyang Widhi Wasa sebagai kepercayaan skala-niskala dan juga adanya hutang yaitu Rna. Ada tiga jenis hutang yaitu dewa rna yaitu hutang hidup kepada Ida Sang Hyang Widhi Wasa, pitra rna yaitu hutang jasa kepada leluhur dan rsi rna yaitu hutang suci kepada rsi. Dengan adanya rasa berhutang itulah sudah sewajarnya hutang tersebut dibayar, diwujudkan kedalam upacara yadnya.
Dengan melaksanakan yadnya dapat menghubungkan diri dengan Ida Sang Hyang Widhi Wasa. Melalui sarana-sarana inilah dapat tertanam rasa terimakasih kehadapan Ida Sang Hyang Widhi Wasa. Upacara Aci Penaung Bayu termasuk dalam upacara Dewa Yadnya khususnya pemujaan kepada Tuhan Yang Maha Esa dalam manifestasi beliau sebagai Dewa Wisnu, Dewa pemelihara alam semesta beserta segala isinya. Penelitian ini dilaksanakan untuk menjawab permasalahan: (1) bagaimana proses pelaksanaan upacara aci penaung bayu?, (2) apakah fungsi upacara aci penaung bayu?, (3) nilai-nilai pendidikan apa saja yang terkandung dalam upacara aci penaung bayu?. Teori yang digunakan untuk memecahkan masalah penelitian ini adalah teori fungsional struktural , teori religi, dan teori nilai.
Penelitian ini berbentuk rancangan kualitatif denga pendekatan fenomologis. Data dikumpulkan dengan menggunakan teknik observasi, tknik wawancara, teknik kepustakaan, dan teknik dokumentasi. Setenah data terkumpul, data dianalisis dengan pengecekan keabsahan data.
Berdasarkan analisis tersebut, diperoleh simpulan sebagai hasil penelitian, sebagai berikut: (1) proses pelaksanaan upacara aci penaung bayu dimulai dengan upacara nedunang Ida Bhatara dari tempat penyimpanan (penataran agung), setelah itu puncak upacara aci penaung bayu, dan terakhir upacara nyineb Ida Bhatara (disimpan ke tempat penyimpanan kembali) (2) Fungsi dari pelaksanaan upacara Aci Penaung Bayu ini adalah fungsi religius, fungsi integrasi sosial, fungsi memberi tenaga. (3) Nilai-nilai pendidikan agama Hindu yang terkandung dalam upacara Aci Penaung Bayu adalah nilai pendidikan Tri Hita Karana.
ABSTRACT
Hinduism has three basic frameworks, namely tattwa, ethics and ceremonies. All three do not stand alone, but a unity carried out by Hindus. If only the philosophy of religion is known without carrying out moral teachings and ceremonies, it is not perfect. In implementing the yadnya Hindus cannot escape the three basic frameworks. Yadnya which means worshiping, respecting, sacrificing sincerely, serving, doing good in the form of what is owned for the welfare and perfection of living together and the glory of Ida Sang Hyang Widhi Wasa. By implementing yadnya, Hindus in Bali believe that they can get closer to Ida Sang Hyang Widhi Wasa as a belief in scales and also the existence of debt, namely Rna. There are three types of debts, namely the God of Rna, namely the debt of life to Ida Sang Hyang Widhi Wasa, the pitra rna, which is service debt to the ancestors and the rna, namely the sacred debt to rsi. With this feeling of debt, it is only natural that the debt be paid, manifested in the yad ceremony.
By implementing yad it can connect itself with Ida Sang Hyang Widhi Wasa. Through these facilities can be embedded a sense of gratitude to Ida Sang Hyang Widhi Wasa. The ceremony of Aci Penaung Bayu is included in the ceremony of Dewa Yadnya, especially the worship of the Almighty God in his manifestation as Lord Vishnu, the god who cares for the universe and all its contents. This research was conducted to answer the following problems: (1) how is the process of carrying out the ceremony of acu pening bayu ?, (2) what is the function of the ceremony of acu pening bayu ?, (3) what educational values are contained in the aci penung bayu ceremony ?. The theories used to solve this research problem are structural functional theory, religious theory, and value theory.
This research is in the form of a qualitative design with a phenomological approach. Data was collected using observation techniques, interview techniques, library techniques, and documentation techniques. After the data is collected, the data is analyzed by checking the validity of the data.
Based on the analysis, conclusions were obtained as a result of the study, as follows: (1) the process of carrying out the aci penung bayu ceremony began with the nedunang ceremony of Ida Bhatara from the storage area (penataran agung), after which the ceremony of aci penung bayu, and finally the nyineb ceremony Ida Bhatara (stored to return storage) (2) Function of carrying out the Bayu Aci Penaung ceremony is a religious function, social integration function, energizing function. (3) The values of Hinduism education contained in the ceremony of Aci Penaung Bayu are the educational value of Tri Hita Karana.
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Yasa, Putu Dana, and Kadek Agus Wardana. "HINDU DALAM WACANA MODERASI BERAGAMA." Pangkaja: Jurnal Agama Hindu 26, no. 1 (March 31, 2023): 23–34. http://dx.doi.org/10.25078/pjah.v26i1.1803.
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Perdebatan tentang perbedaan agama seolah telah menjadi permasalahan yang mengakar, akarnya telah jauh masuk ke dalam tanah sehingga sangat sulit untuk dicabut. Perdebatan keagamaan seolah tidak menemukan titik temu dan justru semakin memanas akibat kemunculan penghakiman terhadap keyakinan atau agama yang berbeda, kondisi ini seolah memposisikan keyakinan satu adalah yang benar sedangkan keyakinan lain adalah sesuatu yang salah. Dengan kondisi ini diperlukan kesadaran beragam dengan sikap moderat sesuai dengan wacana yang cukup sering disampaikan belakangan ini. Sebagai bagian dari keyakinan yang diakui di Indonesia, Hindu sesungguhnya telah memiliki berbagai konsep dalam upaya hidup harmonis di tengah perbedaan yang ada. Berbagai konsep yang dimiliki Hindu tidak hanya sebuah wacana untuk hidup moderat, damai dan harmonis, namun konsep ini mengajarkan umat Hindu untuk dapat menumbuhkan puncak kesadaran berketuhanan dengan menyadari bahwa semua makhluk yang ada adalah manifestasi dari Tuhan. Sehingga tidak ada satu alasanpun bagi umat Hindu untuk menghamiki orang lain apalagi merasa benar dan selalu menyalahkan agama orang lain
Kata Kunci: Hindu, Moderasi, Kesadaran Berketuhanan
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TALBOT, IAN. "A Tale of Two Cities: The Aftermath of Partition for Lahore and Amritsar 1947–1957." Modern Asian Studies 41, no. 1 (December 11, 2006): 151–85. http://dx.doi.org/10.1017/s0026749x05002337.
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Such modern cities as Breslau and Smyrna have suffered widespread destruction and demographic transformation in the wake of armed invasion. The neighbouring Punjabi cities of Lahore and Amritsar shared this experience, at the time of the 1947 division of the Indian subcontinent. Almost 40 per cent of Amritsar's houses were destroyed or damaged and its Muslim population fell from 49 per cent of the population on the eve of partition to just 00.52 per cent in 1951. Six thousand houses were damaged in Lahore and its Hindu and Sikh population who formed over a third of the population departed for India. The Luftwaffe had destroyed some 4185 houses in Coventry in an air raid for ever associated with the concept of concentrated bombing. The greater damage in peacetime Lahore and Amritsar was a result of disturbances surrounding the end of British rule. The cities lay at the heart of the region which bore the brunt of the 1947 upheaval. Ten million Punjabis were uprooted. In all around 13 million people were displaced by partition. This was the largest migration in a century whose wars and ethnic conflicts rendered millions of people homeless. The cities' proximity to the border (see map.) meant that they received large numbers of refugees. There were a million in Lahore alone in April 1948, two fifths of whom were housed in camps.
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Naz, Sabir. "Last Rituals and Problems Faced by the Hindu Community in Punjab: A Case Study of Lahore." Journal of Development and Social Sciences 2, no. IV (December 31, 2021): 704–13. http://dx.doi.org/10.47205/jdss.2021(2-iv)57.
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Yusuf, Muhamad Satok. "SUMPING PENANDA KESENIAN ARCA PADA MASA KADIRI – SINGHASARI." Naditira Widya 15, no. 1 (July 13, 2021): 15–30. http://dx.doi.org/10.24832/nw.v15i1.456.
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Peradaban masa Hindu-Buddha, berdasarkan tinggalan arkeologinya, merupakan puncak kebudayaan Indonesia. Kerajaan Kadiri dan Kerajaan Singhasari menempati satu ruang kesejajaran sebagai masa-masa puncak kesenian di Jawa Timur, yang ditandai oleh tinggalan arkeologi berupa arca yang dipahatkan secara halus, indah, dan detail. Penggarapan arca mengikuti pakem ikonografi, khususnya pada laksana dan wahana. Walaupun begitu, kebebasan berekspresi si artis dalam penggarapan arca dapat dilihat pada penggambaran perhiasannya, salah satunya adalah sumping. Oleh karena itu, melalui sumping dapat dirunut identitas kesenian pada masa Kadiri-Singhasari, khususnya tipo-morfologi, fungsi, dan makna sumping. Penelitian tentang sumping pada masa Hindu-Buddha sangat jarang dikemukakan secara mendalam. Penelitian ini bersifat kualitatif, tetapi menggunakan analisis kuantitatif dalam bentuk tabulasi dan klasifikasi khusus berdasarkan data yang telah dikumpulkan melalui observasi dan kajian pustaka. Teori mimesis dan kreativitas digunakan untuk mengkaji perkembangan tipo-morfologi sumping pada masa Kadiri-Singhasari. Penggunaan karya sastra sezaman merupakan hal yang penting sebagai pembanding untuk memahami pemaknaan sumping, baik secara profan maupun sakral. Hasil penelitian menunjukkan sumping pada masa Kadiri-Singhasari dibagi menjadi empat tipe, yaitu A, B1, B2, dan C. Tipe B2 dan tipe C merupakan pengembangan yang terjadi pada masa Singhasari. Sumping pada arca menunjukkan fungsinya sebagai hiasan telinga dan media peribadatan. Penggunaan sumping merupakan simbol religio-magis dari pengultusan bunga dalam agama Hindu dan Buddha.
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Barua, Ankur, and Hina Khalid. "The Feminization of Love and the Indwelling of God: Theological Investigations Across Indic Contexts." Religions 11, no. 8 (August 12, 2020): 414. http://dx.doi.org/10.3390/rel11080414.
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Our essay is a thematic exploration of the malleability of idioms, imageries, and affectivities of Hindu bhakti across the borderlines of certain Indic worldviews. We highlight the theological motif of the feminine-feminised quest of the seeker (virahiṇī) for her divine beloved in some Hindu expressions shaped by the paradigmatic scriptural text Bhāgavata-purāṇa and in some Punjabi Sufi articulations of the transcendent God’s innermost presence to the pilgrim self. The leitmotif that the divine reality is the “intimate stranger” who cannot be humanly grasped and who is yet already present in the recesses of the virahiṇī’s self is expressed with distinctive inflections both in bhakti-based Vedānta and in some Indo-Muslim spiritual universes. This study is also an exploration of some of the common conceptual currencies of devotional subjectivities that cannot be straightforwardly cast into the monolithic moulds of “Hindu” or “Muslim” in pre-modern South Asia. Thus, we highlight the essentially contested nature of the categories of “Hinduism” and “Indian Islam” by indicating that they should be regarded as dynamic clusters of constellated concepts whose contours have been often reshaped through concrete socio-historical contestations, borrowings, and adaptations on the fissured lands of al-Hind.
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Rehman, Abdul, and Talib Hussain. "EXPRESSION OF PAYING TRIBUTE TO THE SAINT: DECORATIVE VOCABULARY ON THE TOMB OF AHMAD KABIR." Journal of Research in Architecture & Planning 10, no. 1 (June 30, 2011): 59–75. http://dx.doi.org/10.53700/jrap1012011_5.
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The recently discovered tomb of Ahmad Kabir1, situated east of village Chhata Pohar and west of village Jhandirwa near Dunyapur, Lodhran district (Figure 1) in Pakistan is unique in history of architecture in Pakistan (Hassan, Mahmood et. al. 2002, 15-18). The discovery of the tomb further strengthens the ideas of strong eastern Persian (mainly Islamic) and South Asian (inspired from Hindu and Buddhist tradition) relationship and their culmination into a new vocabulary of architecture emerged in the early thirteenth century This paper analyses these design elements for the first time in detail with reference to tomb architecture in Pakistan. In particular the Hindu religious design tradition and its assimilation in Muslim tomb has been rarely discussed adequately in any scholarship and therefore became focus of this paper. The paper is divided into three parts. The first part placed the tomb in its architectural context prevailing in the respective time. The second part discussed the Central Asian and Arab influence which was brought to the region during Ghaznavid and Ghorid period. The local Hindu and Buddhist art influences on the tomb are discussed in the third part. The architectural features of the tomb in relation to the other monuments of the region have been discussed in the last part. The paper finally concludes with importance of the tomb in the history of architecture in Pakistan and impact of meeting of eastern and western cultures and resultant new form in architecture. Key Words: Ghurid period architecture, architecture of Punjab, cultural impact on architecture, tomb architecture, early Islam in India.
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Kapuria, Radha. "National, modern, Hindu? The post-independence trajectory of Jalandhar’s Harballabh music festival." Indian Economic & Social History Review 55, no. 3 (June 21, 2018): 389–418. http://dx.doi.org/10.1177/0019464618778412.
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This article discusses the post-Independence trajectory of North India’s oldest extant classical music festival. Processes of modernisation and nationalisation transformed the Harballabh festival into a professionally organised concert, with little resemblance to the fair or ‘Rāg Melā’ it used to be. I demonstrate the tension between the ‘modernisation’ begun by Ashwini Kumar post-1948 and a subtle though unmistakable ‘Hinduisation’ championed by other middle-class organisers. Kumar’s attempts during the 1950s and 1960s to shape a new, disciplined audience, schooled in practices of rapt listening, were also in direct contrast to conceptions about ‘restive’ and rustic Punjabi audiences. The article raises larger questions about the cultural politics of music performance in postcolonial India by focusing on the shifting character of middle-class cultural patronage, the tussle between traditional and modern formats of music festival organisation and the complicated division of public space along secular/sacred axes.
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Amanullah, Arshad. "Minorities in Indian Urdu News: Ahmadis, Journalistic Practice and Mediated Muslim Identity." Culture Unbound 10, no. 3 (February 13, 2019): 367–87. http://dx.doi.org/10.3384/cu.2000.1525.2018103367.
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A case study of a protest campaign against the Ahmadiyya community in Punjab and its coverage in Urdu language news media of India, this paper locates its narrative at the intersection of media, politics and religion. It seeks to advance the field theory project beyond western media systems by applying it to Indian Urdu news. It demonstrates that the religious field is a neighbouring field of Urdu news and the former wields powerful influence over the latter. Moreover, the religious field with the help of news media uses politics to have its voice heard. The paper specifically reads into the manner in which Urdu dailies covered Majlis Ahrar-e Islam Hind’s (a Muslim interest group) protest campaign to cancel Pranab Mukherjee’s (then Finance Minister of India) visit to Qadian, Punjab in 2009. He was set to participate in an annual function of the Ahmadis who are a persecuted minority group among Muslims. The protest campaign, with an active support of Urdu dailies, got transformed into a media campaign against the Ahmadis and was successful in getting the Minister’s visit cancelled. The paper investigates the dynamics of collaboration between Urdu news and the ulama that made possible transformation of anti-Ahmadi campaign into a media campaign. It attempts to elucidate the uncritical support that Majlis Ahrar-e Islam Hind received from Urdu dailies. For this purpose, it delves into normative structure of Urdu news field and its journalistic practices. It draws attention to their implications for Indian Muslim identity.
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Darlami Magar, Chetra Bahadur. "Partition, Violence, Displacement and Trauma in Khushwant Singh's 'Train to Pakistan'." Voice: A Biannual & Bilingual Journal 16, no. 1 (July 2, 2024): 63–72. http://dx.doi.org/10.3126/voice.v16i1.67421.
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Partition of British India is an unforgettable painful experience for many people in India today. In 1947 the British government divided India into two halves: India and Pakistan before leaving India. It caused violence, separation, and displacement among people living in the contemporary harmonious community of Hindu, Muslim, Shikh, and Christian in India. It further caused traumatic feelings among them. In this context the paper attempts to study the separation, dismemberment, displacement of Muslims to Pakistan; and traumatic feelings among the people of 'Mano Majra' through the textual analysis of Khushwant Singh's novel 'Train to Pakistan'. 'Mano Majra' was a peaceful remote village with perfect harmony among Hindu, Sikh, Muslim, and Pseudo-Christian people living together on the bank of the Sutlej River, Punjab in India. Imam Baksh, Bhai Meet Singh, Lala Ram Lal, and other villagers were living in co-operation in 'Mano Majra' before the India-Pakistan partition. It is the setting of Khushwant Singh's novel 'Train to Pakistan'. Hukum Chanda (Magistrate), Sub Inspector, Haseena Begam, Juggut Singh, Nooran, Malli, and Iqbal are other major characters in the novel. The novel shows the completely harmonious society in the village before partition. However, the partition caused the complete division and disruption of harmonious societies in India including 'Mano Majra' leading to violence, displacement, separation, and trauma.
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Ali, Liaqat, and Muhammad Shafiq. "Socio-Economic Transformations and Urbanization in Colonial Multan." Global Economics Review VII, no. I (March 30, 2022): 168–76. http://dx.doi.org/10.31703/ger.2022(vii-i).14.
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n 1849, the British occupied Multan city and carried out transformation sin areas like technical, administrative, canal colonies, and irrigation. Religiously and socially, Multan was distributed into three main groups i.e. Hindu, Muslim,and Sikhs. Having strong political backgrounds Muslim families such as Syed,Qurashi, Gilani, and Gardezi also influenced the economic scenario. This study focuses on the socio-economic transformations that were prevalent in the Multan region during British rule. Power and socio-economic backwardness results in an unfair distribution of resources in Multan. The Multan region is chosen for analysis as it was a major center of structural and urbanization transition and the economic resources that Britain brought to the region along with other parts of Punjab during the colonial period. These include changes to new irrigation systems, improved communications, and land revenue management. The focus of this study is the interaction between communities and colonial states.
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Rinehart, Robin. "The Portable Bullhe Shah: Biography, Categorization, and Authorship in the Study Of Punjabi Sufi Poetry." Numen 46, no. 1 (1999): 53–87. http://dx.doi.org/10.1163/1568527991526077.
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AbstractThe Punjabi poet Bullhe Shah (1680-1758) is revered by Muslims, Hindus and Sikhs. In the extensive body of interpretive literature devoted to his life and work, scholars have contested his religious identity, characterizing Bullhe Shah in various ways, e. g. as a Sufi, a Vedantic Sufi, or a Vai ava Vedantic Sufi. This article examines the nature of the debates about Bullhe Shah's identity, and how these debates have shaped the varying portrayals of Bullhe Shah's life, the corpus of his poetry, and the characterization of his religious affiliation. I argue that a series of unexamined assumptions — about the nature of biography and its relation to the development of a worldview, about the categorization of religious identity, and about the nature of authorship — have created these conflicting portrayals of the poet and his work, making Bullhe Shah a kind of "portable" figure who is placed in widely divergent contexts. I conclude by arguing that Bullhe Shah's portability, or his placement within different contexts (for different purposes), is itself a useful topic for analysis, and provides the basis for a potentially more fruitful study not only of Bullhe Shah's life and work, but also of his audiences and their responses to him.
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Kaur, Rajandeep, Rajeev Gupta, Manish Chandey, Parminder Singh, Gurinder Mohan, Navdeep Singh, Shveta Mahajan, and Robin Kamboj. "Study of demographic, hematological profile and risk stratification in chronic myeloid leukemia patients, in and around North-West Punjab, India." International Journal of Advances in Medicine 7, no. 12 (November 23, 2020): 1789. http://dx.doi.org/10.18203/2349-3933.ijam20204999.
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Background: Chronic myeloid leukemia (CML) is a hematopoietic stem cell disorder with cytogenic profile and tyrosine kinase inhibitors used as its therapy. Objective of the present study was to determine the demographic, haematological profile and to characterize them in low and high-risk group on presentation with European treatment and outcome study score (EUTOS) in CML patients in and around North-West Punjab, India.Methods: Diagnosed cases of CML were taken. Investigations were done. Molecular and cytogenetic studies were also done whenever required and with EUTOS patients were stratified and then treatment was individualized.Results: Total 100 patients were enrolled. The mean age of presentation of CML was 44.7 years with M:F ratio was 1:1. 20% cases were of Hindu religion and 80% cases were Sikh by religion. 68% cases from rural area and 32% cases were from urban area. 92 patients were in chronic phase, 5 patients in accelerated phase, and 3 patients were found in blast crisis phase. Out of total 100 cases, 32% cases were of high-risk group and 68% cases were of low-risk group on presentation according to EUTOS.Conclusions: Most CML patients in north west Punjab are young (31-40 years) with male: female ratio is 1:1. Majority of them were Sikh by religion and from rural area. Most of them presented in Chronic phase of the disease and with low-risk strata according to EUTOS. Conclusion is that most patients presents in early phase of disease, with anaemia, leucocytosis or splenomegaly.
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Rajalingam, R., P. Parham, and N. K. Mehra. "HLA-A, -B, -Cw, -DQA1, -DQB1 and -DRB1 alleles and KIR alleles in a Hindu population from Punjab, India." Human Immunology 65, no. 9-10 (September 2004): 958–60. http://dx.doi.org/10.1016/j.humimm.2004.08.056.
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Abidin, Zainal. "EKSISTENSI AGAMA SIKH DI JABODETABEK." Dialog 38, no. 1 (June 30, 2015): 29–40. http://dx.doi.org/10.47655/dialog.v38i1.31.
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This study investigates the existence aspect of Sikh followers in Jabodetabek (Jakarta, Bogor, Depok, Tangerang and Bekasi) regions. It aims to provide data and information regarding the government services to all religious communities including minorities, such as Sikh. The existence aspects under study include the short history, the basic teachings, rituals, institutions, and social interaction. This study utilizes qualitative research using postcolonial and subaltern perspective from Gayatri C Spivak’s view. Theologically, Sikh believes in monotheism that was mentioned by Waheguru and Guru Nanank (1469-1539). Sikh has a holy book named Guru Granth Sahib. Sikh temple is called Gurdwara or the “gateway to the Guru”. Sikh followers came to Indonesia from Amritsar, Punjab, India, (now Pakistan territory) through Aceh, North Sumatra and Jakarta. Sikh followers are managed under the Hindu Guidance Directorate. They do not have a national organization that accommodates Sikh community in Indonesia. It can be concluded that the existence of the Sikh in Jabodetabek area is somewhat subaltern.