Academic literature on the topic 'Time (Hindu law)'
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Journal articles on the topic "Time (Hindu law)"
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Varun, Prashant. "History of Female Coparcener and her rights to Coparcenary property towards Gender Justice: A Legal Study under Hindu Law." ANVESHA-A Multidisciplinary E-Journal for all Researches 3, no. 1 (2022): 36–40. http://dx.doi.org/10.55183/amjr.2022.vo3.lsi.01.007.
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In a country where parochial mind sets are deeply rotted, it is evident to find laws structured specially to cater to the benefits of men, who occupy a dominant pole in every spare. A relatable Instance was the devolution of property among the coparceners, where the only male coparcener of the Hindu joint family reckoned to be natural heirs to the ancestral property. It was the ipso facto gender-biased and unjust. The devolution of property under Hindus is governed by the Hindu Succession Act, 1956, which is with the due course of time change the status of a female coparcener and their right to coparcenary property. This is a journey where a female from nothing to getting equal status as to the male coparcener by reforming the patriarchal laws which were prevailing before the modern Hindu law. The Indian Constitution also enshrined the concept of equality and gender justice. By the virtue of Constitutional morality, the Indian judiciary preserved the right to equality and justice for all without any discrimination. The discriminatory practice of the female right to property is now changed and she also has the right to property absolutely like a son.
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Hazarika, Rupa. "Right To Property and Maintenance of Illegitimate Child Under Hindu Law." International Journal of Membrane Science and Technology 10, no. 5 (January 26, 2024): 684–89. http://dx.doi.org/10.15379/ijmst.v10i5.3439.
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The concept of property is evolving from the days of adopting the law relating to property of Hindu people. The laws relating to property undergoes many changes from time to time as to accommodate the changing need of the society. The major changes in the law of property held after the adoption of our Constitution. The Article 14 of the Constitution of India guarantees equality among men and women as a fundamental right. Following by Article 15 which allows special provisions can be made for women and child. Article 19 1(f) which said that right to property was a fundamental right, which later on amended and now property is a legal right under article 300A of the Constitution of India. Article 39(f) which is directive principle also concern about the safeguard of the child. The court observed that right to property is not only a constitutional right but also a human right1, and no person can be deprived of his property save and except by and in accordance with law. Due to Constitutional guarantees the legislature has brought Hindu Succession Act in 19562 and Hindu Marriage Act in 19553 along with three other Acts. Hindu Succession Act has amended and codified the law relating to intestate succession4. This Act has laid down a uniform and comprehensive system of inheritance of property. Moreover this Act gave rights to women to property which were unknown till then. The provision of this Act in relation to property is clear for legitimate child, but is silent for illegitimate child. The paper will focus on the right of illegitimate progeny to maintenance from their parents as well as right of inheritance to their parents self acquired as well as ancestral property in a Hindu family.
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Yussof, Sheila Ainon. "Conversion Issues in Malaysia: A Challenge to Religious and Racial Harmony." ICR Journal 5, no. 3 (July 15, 2014): 446–49. http://dx.doi.org/10.52282/icr.v5i3.392.
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There is a worrying trend recently of inter-religious cases which have fuelled angst amongst multiracial communities in Malaysia, and which threaten to disrupt racial harmony or dismantle the 1Malaysia Unity Framework. We refer to the recent case of a “Muslim” bride (named Zarina Majid) marrying her Hindu boyfriend of seven years.
The earlier version of her story goes like this. Zarina was a product of the law which at its time allowed a unilateral conversion of minors by their parents who converted to Islam. Zarina’s parents married as Hindus in 1980. Her father converted to Islam at the urging of a relative while her mother remained a Hindu. It was reported that they remained in the “dual-religion” marriage for a good number of years, and Zarina said that her mother, being illiterate, did not realise that her children were Muslims. Her father registered them as Muslims in their birth certificates and in their MyKad (the national identity card). The problem arose when their father left his home after the birth of Zarina’s brother in 1990 and abandoned them. As a result of abandonment, Zarina was Muslim in name only, nurtured by her Hindu mother to become a practising Hindu, whilst the Muslim father moved on with his life presumably to marry a Muslim wife.
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Arif, Sardar M. A. Waqar Khan, Saqib Shahbaz, and Syed Mudasser Fida Gardazi. "Lawyers' Tale in the History of Indian Subcontinent: An Analytical Study of the Mughal Imperial System and Classical Hindu Law." Global Legal Studies Review VII, no. II (June 30, 2022): 44–49. http://dx.doi.org/10.31703/glsr.2022(vii-ii).05.
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Lawyers do have many skills, but their training and work are client-centered. Therefore, the major considerations remain in the interests of clients. Lawyers did play an important role in the administration of justice.The history of the legal profession and the role of Lawyers has been expounded by many scholars in their writings.However, this article focuses on representation through Lawyers in British India and analyses textual data of classical Hindu law. In the reign of Mughal emperors, particularly Muhiyuddin Muhammad Awrangzib (1658-1707), representation through lawyers was recognized, and even to date, the role of lawyers plays a significant rolein order to secure ends of justice and prevention of abuses. The paper critically discusses representation by lawyers, their role and their duties in British India. In particular, it analyses the text of classical Hindu law by contextualizing the text of Classical Hindu Books. Finally, it establishes that for the first time in the reign of Aurangzeb, Vakil-e-Sarkar or Vakil-e Shara were appointed as lawyers (Vakils) to defend the State in the suits filed in every district. It also finds that classical Hindu law recognizes representation through lawyers.
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Farrukhi, Ghazal Asif. "Entangled Impurities in Contemporary Sindh: Some Evidence from Law and Bureaucracy." Journal of Sindhi Studies 3, no. 1 (March 13, 2023): 1–25. http://dx.doi.org/10.1163/26670925-bja10012.
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Abstract This article lays out a framework for conceptualizing how religious differences and hierarchical, hereditary inequality consolidate in contemporary Sindh. I argue that the terms Hindu, Dalit, and hari are often conflated due to their entangled trajectories. Addressing this conflation sheds light on how structural inequality and discrimination function in Sindh. The article begins by focusing on a government document that limits potential applicants for a sanitation job to “non-Muslims.” Next, it explores how the religious category of Hindu has become, over time, susceptible to ritual stigmas, social marginalization, caste oppression, and hierarchization. Last, it addresses a legal judgment that hinges on recognizing caste inequality but cannot say so. Analysis of the decision reveals how the entanglement of Hindu, Dalit, and hari legal categories produces certain citizen-subjects as perpetual legal minors requiring the state’s paternalistic protection. Throughout, the article illustrates how the production of multiple hierarchies in the social fabric of Sindh and Pakistan broadly operates through the deployment of caste stigma as a public secret.
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Pande Putu Gita Yani, I Ketut Sukadana, and Luh Putu Suryani. "Perkawinan yang Tidak Dicatatkan dalam Masyarakat Hindu di Bali." Jurnal Preferensi Hukum 2, no. 1 (March 19, 2021): 150–55. http://dx.doi.org/10.22225/jph.2.1.3061.150-155.
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According to Article 2 of Law Number 1 of 1974 concerning Marriage, that marriage is considered valid if carried out according to religion and belief, and registered with civil registration. The divorce process is not stated in the Hindu community in Bali and due to marriage which is not recorded in the Hindu community in Bali. The research method uses a type of normative research, legal research that examines written law and divided aspects. Over time, problems often arise as a result of disharmony in domestic life. As a divorce arises, divorce is the end of a marriage. In Law No. 1 of 1974 the termination of marital ties can be caused by death, divorce, and court decisions. In the trial the divorce case does not have a marriage certificate so it can be replaced with a statement from the village.
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Borah, Upasana, Monika Bharati, Mukesh Chopra, and Abhishek Bharati. "Concept of Law, Dharma and Justice: An Insight to Hindu Jurisprudence." Shanlax International Journal of Arts, Science and Humanities 8, no. 2 (October 1, 2020): 33–45. http://dx.doi.org/10.34293/sijash.v8i2.3431.
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Any authorities could have a robust foundation for its survival, “if it’s far based on liberty and justice”. Justice below regulation with out social justice, now no longer has any which means or significance. It isn’t any any doubt that humans due to the fact instances immemorial was hoping for justice and its survival always and ‘justice’ has been the watchword of all foremost social and political reform movements. Endless and ceaseless efforts have been made to abolish in justice, tyranny and exploitation. In the not unusual place parlance justice is equated with the whole thing this is good, mercy, charity and truth and different equal expressions. However, with inside the phrases of a Greek philosopher Thrasymachus, it can’t be described because the interest of thestronger. Justice isn’t always an irrational concept and the search for it’s far an everlasting quest. As a Hindu we in no way neglect about and notice the picture graph of a few preeminent Divine beings, for example, Rama, Krishna, Shiva, Durga beneath neath the state of affairs of Paap Punya or a signal of judgment, and recollect because the incomparable jury of our the whole thing works. Dharma is moreover an equal phrase of Justice. In the Hindu society Dharma has dependably been taken into consideration as signal of Justice and its all updates or implications take us to the demonstrations of legal guidelines whether or not it is going beneath neath the existing time or historic time. Slam is continuously taken into consideration as a Saint and Maryadapurushottam due to the fact Ramayan period. He is likewise taken into consideration as a supporter and spreader of Dharma which dependably paintings for the development of character and a dwelling society.Also, on this manner there have been several similitudes noticed due to the fact historic time.
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Fazal, Khairil, and Mawardi Mawardi. "HUBUNGAN SIMBIOSIS MASYARAKAT ACEH BESAR DENGAN TRADISI HINDU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 30. http://dx.doi.org/10.22373/arj.v1i1.9482.
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The people of Aceh, which are known as the majority are Muslim, have various customs and traditions and cultures. However, some of the culture and customs of the Acehnese people do not come purely from Islam, but come from Hindu culture, such as Kenduri Blang, Kenduri Laot and Peusijuek culture. Peusijuek is a Hindu culture that has been Islamicized in accordance with Islamic law and has been carried out from generation to generation until now, the Islamization of Hindu culture occurred during the time of Sulthan Ali Mughayat Syah. The symbiotic relationship that occurred between the Acehnese people and the Hindu tradition had occurred thousands of years ago, because before Islam entered Aceh, Hinduism developed earlier in Aceh, so the culture used by the Acehnese at that time was Hindu culture, a symbiotic relationship. This was preceded by trade relations to establishing friendships between nations as well as resulting in cultural contact and inter-ethnic relations, which developed naturally in Aceh at that time. The method in this research is descriptive-qualitative. The data collection technique was carried out through interviews, observation, literature review by reading a number of books related to this research and documentation. The results showed that some of the Blang Bintang community acknowledged that the customs prevailing in Aceh were still influenced by Hindu culture. One of them is the peusijuek culture. The people of Blang Bintang believe that Peusijuek is a Hindu culture that has long developed in Aceh as a legacy from previous ancestors. However, things that are contrary to Islamic teachings have been adjusted after the Islamic Religion came and spread in Aceh.
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Milner, Murray. "Hindu Eschatology and the Indian Caste System: An Example of Structural Reversal." Journal of Asian Studies 52, no. 2 (May 1993): 298–319. http://dx.doi.org/10.2307/2059649.
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Virtually all interpreters of Hinduism agree that the notions of samsara, karma, and moksa are central to nearly all varieties of Hinduism. That is, it is agreed that most Hindus assume continuing reincarnations (samsara), that a person's current incarnation and experiences are, at least in part, the fruit of past actions (karma), and that release or liberation (moksa) from this ongoing cycle is possible and desirable. As David Kinsley (1982:8) says, “certain underlying beliefs are accepted by most Hindus: karma, samsara, and moksa, for example.” J. L. Brockington (1981:5) notes, “Doctrines concerning … samsara, karma and moksa … may be regarded as axiomatic by most schools of Hindu philosophy.” Thomas Hopkins (1971:50) observes, “By the early sixth century B.C.E., transmigration and the “law of karma” had been generally accepted as basic facts of existence and were rarely challenged from that time on by any major Indian system of thought.” According to A. L. Basham (1989:42): “These [karma and samsara] are the beliefs of nearly all Indians, other than Muslims, Christians, and Parsis, down to the present day.”
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Budhathoki, Mahendra Kumar. "Exploring the Subject of Hindu Widowhood in Koirala and Shah’s Short Stories." JODEM: Journal of Language and Literature 13, no. 1 (August 25, 2022): 68–79. http://dx.doi.org/10.3126/jodem.v13i1.47464.
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Nepali Hindu widows have been discriminated in social, cultural and religious activities that have affected the psyche of the widows. People debilitate widows and consider them vulnerable and insecure. The research paper has explored the portrayal of Nepali Hindu widows’ conditions in B. P. Koirala’s “To the Lowlands” and Prem Shah’s “A Husband” from the viewpoint of new criticism. The conflicts, tensions, symbols and meanings of the lives of the Hindu widows portrayed in the selected texts are analysed from a new critic’s perspective. The study has exploited exploratory qualitative method. Koirala has portrayed a Hindu widow who left the house because of abuses by her brother-in-law and tortured by in-laws. She moved to the plain (tarai) with four men including Gore for happy life. But Gore stole the widow’s gold and money despite her marriage proposal. Shah portrayed a widow Nirmala who was teased and abused by a driver and her sister’s probable husband. She wants to make up her face, but she was frightened with her elder brother, sister and mother because of restrictions imposed upon Hindu widows. Koirala and Shah have depicted miserable widowhood in the Nepali Hindu society. Although sati tradition has been abolished and remarriage of widows are encouraged in the present time, widows are psychologically shattered because of Hindu socio-cultural viewpoints on them, and Hindu widows still sacrifice their lives through psychological sati in Nepali society. The analysis of widowhood in the stories contributes to understanding the condition of widows in Hindu society.
Books on the topic "Time (Hindu law)"
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Singh, Umesh Kumar. Crime & punishment in ancient India: Earliest times to A.D. 1200. Patna: Janaki Prakashan, 2006.
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Rocher, Ludo. Inheritance. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0013.
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Chapter 12 traces the changes to the Hindu law of inheritance (dāyavibhāga) that occurred from the time of the ancient smṛtis to the present. Hindu inheritance was originally intestate and linked to the duty and capability to perform mortuary rites (śrāddhas). Issues of primogeniture and the ranking of heirs in the absence of sons and grandsons showed variations across the smṛtis, which later commentaries and topical digests (nibandhas) sought to resolve, with differing results. In the British period, variations became organized under regional patterns, with different leading texts governing separate areas of the country. At first relying on pandits’ interpretation of law texts, Anglo-Indian courts progressively turned to a British style of case law, relying on precedent. After Independence, the Indian government broke with the past, abrogating traditional law and promulgating a new, uniform system of inheritance law for all Hindus with the Hindu Succession Act of 1956.
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14e Principles of the Hindu Law of Inheritance: Together with I. a Description, and an Inquiry into the Origin of the Sraddha Ceremonies; II. an Account of the Historical Development of the Law of Succession, from the Vedic Period to the Present Time;... Creative Media Partners, LLC, 2023.
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Doniger, Wendy. How the Arthashastra and the Kamasutra Got Away with Their Critiques of Dharma. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190911966.003.0004.
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This chapter takes up the theme of “irreverence” that runs through this volume by examining two key Hindu scientific texts that subvert the central Hindu concept of dharma (duty/law/religion). One text recommends that the king himself can and should at times engage in acts that are highly undharmic and irreverent. The other text advocates and facilitates the practice of adultery, thus undermining one of the most basic laws of dharma, the law of wifely fidelity. This clash between science and religion takes on a new form in contemporary India, where a government driven by religious ideology is attempting to subvert genuine science.
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Dharmaśāstra in contemporary times =: [Dharmaśāstra, ādhunika sandarbha meṃ]. Delhi: Nag Publishers, 1988.
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Davis, Donald R. Vows and Observances. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198702603.003.0026.
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This chapter traces the semantic and practical evolution of Hindu religious vows and observances called vrata. The general historical trajectory moves from vratas as the ascetic regimens in Vedic texts (especially observed by students), to vratas as the devotional vows of women in favor of a deity. The standard elements of a classical vow in medieval Dharmaśāstra are described, with a focus on the correct intention, procedures, times, and rewards for taking vows. The topic of vows reveals a common interplay within Dharmaśāstra among customary religious and legal practices, external textual traditions (Purāṇas in this case), and existing Dharmaśāstra norms. The history of vows thus provides helpful insight into intellectual, theological, and historical changes within Hindu law, and Hinduism, more generally.
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Brekke, Torkel, ed. The Oxford History of Hinduism: Modern Hinduism. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198790839.001.0001.
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In this volume, experts on modern Hinduism have been asked to write chapters that present findings and perspectives from their own research to a wide audience of readers with interest in the fascinating processes of transformation arising from the interaction between the cultural and religious life of Hindus and the great forces that we call ‘modernity’. No single volume can come close to capturing the totality of modern Hinduism, and the editor has made choices limiting the focus to three broad topics of particular importance. First, there are chapters about the historical emergence of modern forms of Hinduism, where we meet some of the reformers and movements that defined Hinduism in early modern times and during the colonial period. Secondly, there are chapters about new forms and new locations of Hinduism covering such topics as Hinduism on the Internet and New Age Hinduism; there is also a chapter about Hinduism in the diaspora, which is a topic covered more thoroughly by a separate volume in the book series. Thirdly, there is a section about ethics, politics, and law, with chapters covering important topics such as nationalism, caste, and legal reforms in India and in the Hindu-majority country of Nepal.
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Rosen, Steven J. Krishna’s Other Song. ABC-CLIO, LLC, 2010. http://dx.doi.org/10.5040/9798400676208.
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Students of religion and Eastern thought will welcome this readable translation and practical commentary on the Uddhava Gita, a Hindu text in which Krishna's teachings introduced in the Bhagavad Gita are extended and nuanced. Krishna's Other Song: A New Look at the Uddhava Gita examines the entire Uddhava Gita in relation to other Hindu scriptures, especially the Bhagavad Gita, and shares its teachings in light of interreligious understanding and nonsectarian spirituality. This edition's elaborate commentary, written by a prominent American scholar of Hindu studies, who is also a practitioner, opens up the text's esoteric teaching to a Western audience for the first time, adding context and relevance that make the book accessible and its teachings practicable for a Western readership. A foreword, written by prominent Hinduism scholar Charles S. J. White joins the author's own introduction to lay out the Uddhava Gita's background, philosophical dimensions, and religious significance. This edition does not include the original Sanskrit, nor does it labor to translate each word verbatim. Rather, it gives the reader all 1,030 verses in plain English, offering accessible commentary that allows the meaning and relevance of the Uddhava Gita to unfold to one and all.
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Nagarajan, Vijaya. Feeding a Thousand Souls. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780195170825.003.0011.
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The Hindu notion of “feeding a thousand souls” each day as a ritual duty is central to the creation of the kōlam. This chapter traces this idea of “feeding a thousand souls” to ancient Sanskrit literature, Manu’s Code of Law, and the Mahabharata. There are five sacrifices or offerings that a householder should perform daily to alleviate the karmic debt of daily living: feed the animals, give food away until there is none left, feed the ancestors, feed the gods and goddesses, and offer hospitality to unexpected guests. In recent times, the material used to make the kōlam has changed from edible rice flour to inedible stone flour and acrylic stick-ons. This chapter explores the consequences of this change.
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Klosko, George, ed. The Oxford Handbook of the History of Political Philosophy. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.001.0001.
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This book presents fifty original articles, each covering the entire subject in the history of political philosophy. It provides not only a survey of the state of research but substantial pieces that engage with, and move forward, current debates. Part I addresses questions of method. Articles discuss the contextual method, classically articulated by Quentin Skinner, along with important alternative methods associated with Leo Strauss and his followers, and contemporary post-modernism. This first part also examines the value of the history of political philosophy and the history of the discipline itself. Part II, based upon chronological periods, works through the entire history of Western political philosophy. While most articles address recognizable chronological periods, others are devoted to more specialized topics, including the influence of Roman law, medieval Arabic political philosophy, socialism, and Marxism. Aspects of the history of political philosophy that transcend specific periods are the subject of Part III. Articles on topics such as democracy, the state, and imperialism trace theoretical developments over time. The histories of major non-Western traditions—Muslim, Confucian, and Hindu—are discussed in the final part, with special reference to their relationships to Western political thought.
Book chapters on the topic "Time (Hindu law)"
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Singh, Kundan, and Krishna Maheshwari. "Primitivizing the Hindus: Hindus as Oppressive and Hierarchical." In Colonial Discourse and the Suffering of Indian American Children, 39–93. Cham: Springer Nature Switzerland, 2024. http://dx.doi.org/10.1007/978-3-031-57627-0_3.
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AbstractThe contentions of the Francophone postcolonial thinkers are proven fair and square when critically examining Mill’s chapters on the Hindu people in the History. This chapter thoroughly exposes the various parameters on which Mill characterized the Hindu people, Hinduism, and Ancient India as savage and barbaric. One of his chief refrains in describing the Hindu people as savage was that they have been hierarchical and oppressive since the beginning of the times. Their social order, governance laws, and taxation structure, among others, have been hierarchical and oppressive since antiquity. He uses the worst of human vices to represent the Hindu people, which reveals that his discourse is racist. We have undertaken a thorough expose of Mill’s contentions to demonstrate how the grade-school discourse on India and Hinduism carries his distinct stamp in a later chapter.
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Menski, Werner. "Hindu Law in Modern Times." In The Oxford History of Hinduism: Modern Hinduism, 244–60. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198790839.003.0014.
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Covering the colonial period and modern India, this examination of the complex relationship between law and religion focuses on the impacts of state legal regulation of Hindu law in India. A key question in this chapter is to what extent colonial and postcolonial legal interventions over time have turned ‘Hindu law’ into something far removed from the lived realities of India’s Hindu population. As many Hindus of various kinds in India continue to live by customary norms and ethics, rather than following modern state law, significant discrepancies between the formal law and the ‘living law’ of Hindus are manifest, forcing the law to adjust to society, rather than driving its development. This indicates that ‘the right law’ for India today is a culture-specific, deeply pluralist construct with Hindu elements, a hybrid entity continuously challenged to prove that it is a ‘good law’.
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Brick, David. "Introduction." In Widows Under Hindu Law, 1—C0N17. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197664544.003.0001.
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Abstract The introduction begins by explaining the scholarly value of an exhaustive history of widows under Hindu law. For scholars of colonial and modern India, such a history provides crucial context for understanding important colonial debates on Hindu widows. For scholars of premodern India, however, it allows one to see how dominant male attitudes toward women changed over time in premodern South Asia. The introduction then proceeds to explain why widows in particular were the subjects of so much controversy within the Hindu legal tradition and why Hindu legal texts, despite their acknowledged limitations, provide a uniquely powerful lens for studying widows and, by implication, women in general in early India. Thereafter, the introduction gives a brief overview of the Hindu legal tradition (i.e., Dharmaśāstra); discusses the fraught issue of its value for understanding historical social practice; and explains the structure of the book.
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Brick, David. "Widows’ Rights of Inheritance." In Widows Under Hindu Law, 102—C2N80. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197664544.003.0003.
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Abstract This chapter focuses on one particular legal issue involving widows over which there was much disagreement in Dharmaśāstra works of the ancient and medieval periods. This issue is a widow’s right to inherit her husband’s property. In particular, the chapter outlines how views on this issue within the Hindu legal tradition evolved over time, from the earliest Dharmaśāstra writings, which effectively deny widows any right to inherit their husbands’ estates, until around the twelfth century CE, when there was a decisive turn in favor of a widow’s right to inherit. The chapter concludes by citing evidence from inscriptions and non-Brahmanical literature to show that, on the issue of widows’ increasing rights of inheritance, developments within Dharmaśāstra likely reflect historical developments in the actual practice of inheritance law in medieval South Asia.
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Brick, David. "Widow Remarriage and Niyoga." In Widows Under Hindu Law, 15—C1N106. Oxford University Press, 2023. http://dx.doi.org/10.1093/oso/9780197664544.003.0002.
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Abstract This chapter deals with two conceptually distinct, yet related legal issues concerning widows. The first of these is widow remarriage; the second is niyoga, which is the Sanskrit term for the specific version of levirate practiced in classical India. The reason that these two issues jointly comprise the focus of a single chapter of this book is that, despite the effort of the Hindu legal tradition to dissociate them, they are closely related. The reason that these two issues comprise the focus of the first chapter is that niyoga in particular is the first widow-related issue to become the subject of debate within Dharmaśāstra and, thus, the first such issue where one can see a major shift in Brahmanical opinion over time, specifically a shift from general acceptance to universal rejection. By contrast, the Dharmaśāstra tradition widely opposed the practice of widow remarriage from its inception and support for widow remarriage always constituted a minority position.
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Govindaraj, V. C. "Foreign Judgments." In Private International Law, 122–25. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199489282.003.0007.
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A foreign judgement, even as a local judgement, should be assigned finality and decisiveness, if it is in conformity with the lex fori and, at the same time, does not ignore the applicable substantive law of the transaction. Hindu husbands, who go abroad either for higher studies or seeking lucrative jobs overseas, obtain a divorce for foreign courts in such of those states where domicile can be acquired by a make believe ‘six weeks’ or, as for that, a ‘three months’ stay. The concerned foreign courts grant divorce ignoring the law, that is, Hindu law, that governs their relationship. In order to circumvent such abuses, Section 13 of the Civil Procedure Code has to be suitably amended so as to curb divorce decrees granted by foreign courts in violation of rules of conflict of laws.
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Gupta, Dr Shilpi, and Dr Upendra Grewal. "Grounds of Divorce and Judicial Approach under Hindu Law and Muslim Law." In Marriages and Divorces in Indian Society, 29–41. The Law Brigade Publishers, 2023. http://dx.doi.org/10.55662/book.2023mdis.003.
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Divorce is a word in India which directly strike upon the soul of any person. In the era which is very fast paced divorce is still a taboo. We can often listen these words on the departure of the bride from her parental home to marital home that Doli Mein ja rahi ho Arthi per Aana. These words say a lot and put psychological, social and emotional pressure upon the brides. Annual divorce rate in India is 1.1 per 1000 persons. 13 out of 1000 marriages are resulted in divorce, which is lowest in the world. Male are the main initiator of divorce. Literal meaning of world divorce is to release or setting free where as the legal meaning is repudiate the marriage contract. In Hindu and Muslim law there are many ways and theories by which marriages can be dissolved. Irrespective of ancient time today women and men have equal rights of divorce. But divorce proceedings are very time taking in India. There are many guidelines which have to be followed by the couple before getting divorce. Here we see that role of Judiciary become more important. From banning of triple Talaq to recent judgement of Shilpa Shailesh vs. Varun Sreenivas where the court observed that mandatory 6 month waiting period under Hindu Marriage Act 1955 can we waived if the marriage is irretrievably broken down even if one of the parties is not willing, the court is playing crucial role. This chapter focuses upon Divorce under Hindu & Muslim law and recent views of Judiciary.
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Kumar, Dr Sudhir. "WOMEN'S PROPERTY RIGHTS IN INDIA." In Futuristic Trends in Social Sciences Volume 3 Book 25, 155–64. Iterative International Publisher, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bbso25p5ch2.
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Women's Property Rights are property and inheritance rights that are always valued by women as a category within society. Property ownership patterns and rights vary across societies and are influenced by cultural, political, racial and legal factors. Like women's property rights in other countries, women's property rights in India have evolved from ongoing struggles between status quo and progressive forces. Hindu women's legal rights to property have long been restricted in Indian culture. Women's property rights are the property and inheritance rights enjoyed by women as a group within society and like women's property rights elsewhere, women's property rights in India are incompetent and unjust. Indian women have made great strides in the last century, but they still have less property rights than men, both in quality and quantity. The legitimacy of claims purportedly made in a legal context must be questioned in light of their legal, historical, political and cultural context. Voting and property rights have been recognized as a result of feminist movements around the world, but in many places such rights are only enshrined in statutes and serve no practical purpose. It is our duty to protect the rights of all people has the right to be treated equally in all areas of life. However, women's status in our society is lower than that of men and the inequality is particularly pronounced in property rights. The law recommends the harmonization of personal law in the form of a uniform civil code with fair, just and nondiscriminatory provisions. Elaboration of the Uniform Civil Code would go a long way in improving the status of women in India. A slight difference with respect to property rights for Indian women is that Indian women are highly divided among women regarding property rights, among many other moral rights. With so many laws coming out, it's clear that there should be no discrimination between men and women, but in reality no law is effective enough to bring about real change in society. Hindu women's property rights are changing and the current laws governing these rights are more lenient than those of ancient Hindu societies. Patriarchal Hindu societies provided women with property known as stridhan (literally "women's property or wealth"), which consisted mainly of wedding gifts (clothes, jewelry and rarely landed property). Women's movements around the world offer a comprehensive feminist account of society. In fact, what seems radical in contemporary feminist analysis corresponds to nineteenth century feminist criticism. Various property rights exist in India. Hindu law applies to Hindus, Buddhists, Jains and Sikhs. Islamic law applies to Muslims. Christian law applies to Christians and Parsi law applies to Parsis. Jews have their own property rights. But women's equality and freedom were denied. Because the turbulent history of mankind has shown that no matter how far apart in time and space, different cultures have one thing in common and that is the mockery of women.
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Olivelle, Patrick. "Nature And Purpose Of The Treatise." In Manu’s Code Of Law, 62–65. Oxford University PressNew York, NY, 2004. http://dx.doi.org/10.1093/oso/9780195171464.003.0004.
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Abstract The year was 1794. The renowned orientalist William Jones published his English translation of the MDh and made the Dharmasiistra tradition of India known to the rest of the world for the first time. This translation was not spurred simply by scholarly interest; it had also a practical purpose. In 1772 Warren Hastings, the British Governor General, had proposed a plan for the administration of justice in which the Hindu law based on Dharmasiistra was to play a key role. British judges needed access to the original legal texts of India to implement the British policy of “administering native law to the natives” (Rocher 1969). So was born what Lariviere (1989) has called a “well-intentioned misunderstanding.” What is the relationship between the provisions of the Dharmasiistras, such as the MDh, and real law administered by courts in India down the centuries? Lariviere (1997b, 98) presents three positions held by scholars since the time of Hastings: a) the Dharmasiistras are concerned with real law, b) they are merely pious wishes with no political sanction, and c) they are purely panditic commentaries with no relation to custom. Beyond the administration of law, the issues also relate to the link between Dharmasiistra and the social life in India through the centuries.
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Bhandari, Gunadhar. "FOOD SECURITY OF FOURTH STRATA: A STUDY OF INDIAN LAW BOOKS." In Research Trends in Language, Literature & Linguistics Volume 3 Book 3, 133–38. Iterative International Publishers, Selfypage Developers Pvt Ltd, 2024. http://dx.doi.org/10.58532/v3bilt3p7ch1.
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In the Hindu social mechanism, we observe an age-long tradition of Varṇa hierarchy. This Varṇa mechanism has been discussed with its social respect and on that basis sometimes, we observe a huge gap between man and man. This Varṇa hierarchy is probably not only caused by the social position but also it may be caused by their economic condition. In the economic hierarchy probably Vaisya is at the top and Sudras are at the bottom. This Sudras section here has been termed as the fourth strata. Most of the time, we see tremendous economic crisis faced by this strata. Nowadays, democratic, socialistic, republican government mechanism gives maximum effort to eradicate poverty. In this regard with the instruction of the United Nations Organization (UNO) and World Health Organization (WHO) government of India adopted a food security program for the foodless segment of the society. It is an interesting matter that in Arthasatra and Dharmasutras of Vedic period included several laws on food security of the working section.This paper aims at the presentation and propagation of Laws on food security as explained in Arthasatra and Dharmasutras as well.
Conference papers on the topic "Time (Hindu law)"
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Rathore, Nitesh, and S. K. Shukla. "Experimental Investigations and Comparison of Energy and Exergy Efficiencies of the Box Type and Parabolic Solar Cooker." In ASME 2009 3rd International Conference on Energy Sustainability collocated with the Heat Transfer and InterPACK09 Conferences. ASMEDC, 2009. http://dx.doi.org/10.1115/es2009-90062.
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In this paper two different types of solar cookers namely a flat plate box type solar cooker (SBC) and a parabolic solar cooker (SPC) are investigated experimentally. Experiments were done at roof top of Renewable Energy Lab, Department of Mechanical Engineering, Institute of Technology, Banaras Hindu University (BHU), Varanasi, India during month of October and November 2008. For comparison, these two cookers were kept on a single platform to ensure the same solar conditions. The energy and exergy efficiencies of both the cookers were experimentally evaluated. The experimental time period was from 09:00 to 15:00 solar time. During this period, it was found that the daily average temperature of water in the SPC was 333 K and for SBC was 326 K and the daily average difference between the temperature of water in the cooking pot and the ambient air temperature was 31.6 K for SPC and 26.4 K for SBC. The energy output of the SPC varied between 0.65 to 39.3 W and 7.44 to 33.49 W for SBC, whereas its exergy output was in the range of 0.92 to 2.58 W for SPC and for SBC it varies from 0.65 to 1.45 W. The energy efficiency of the SPC varied from 0.42% to 5.27% and for the SBC it varies from 4.7% to 29.81%.
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Mohtat, Ali, Melissa Hertel, Christopher Hooper, Charles Jors, Benjamin Souquet, and Coulston Van Gundy. "Predicting Weather Down Time for an Offshore Wind Turbine Installation Vessel (WTIV) With Feeders Using Rapid Spectral RAO-Based Hindcast Vessel Motions in Wave Environment." In ASME 2023 42nd International Conference on Ocean, Offshore and Arctic Engineering. American Society of Mechanical Engineers, 2023. http://dx.doi.org/10.1115/omae2023-107904.
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Abstract The relatively new source of alternative energy, offshore wind energy, has brought many new challenges into the logistics and maritime operations in the north America. “Jones Act Maritime Law” prohibits foreign flagged vessels from transporting cargo between locations within the U.S. territorial sea. This restriction means Offshore Wind Turbine Installers can either build new Wind Turbine Installation Vessels (WTIV) in the United States, or transport wind turbine generators (WTG) using coastwise qualified feeder vessels and foreign WTIVs. The constraints on the motion and acceleration of WTG components may limit operations or require motion compensation systems. To support system design, a tool is required that allows the user to evaluate the difference is uptime between different vessels, load conditions, motion compensation equipment and lifting appliances. Traditional weather down time analysis evaluates operations against hind cast environmental data. The method described here expands the weather downtime simulation to include cargo motions and accelerations and vessel responses. The results can then be used to evaluate the relative value of each feeder type or motion compensation system to inform installation system design, risk analysis and contracting. The model is applied to analyze multiple candidate feeder vessels and various turbine models, transit routes, and installation sites covering 41 years of hourly hindcast data. To accommodate this scope, a technique is applied to rapidly compute vessel motions using pre-computed Spectral Response Amplitude Operations (SRAOs) at each hindcast time step. The SRAO database has parameters of wave heading (ϕ), modal period (Tp), significant wave height (Hs), directional cosn spreading, and spectral shape (γ). SRAOs are referenced for each wave condition to approximate motions in wind waves and swell. This method offers quick turnaround, simulating millions of hours of hindcast vessel motions in a few hours of computational time on a 120-core cluster. Weather uptime for this sensitive operation is drastically increased in some instances when the feeder vessel can be aligned to the predominant wave direction. By capturing the underlying hydrodynamics in the proposed simulation, the method presented here can be applied to understand project schedule risk and fleet logistics during the project planning stages. This model can be further leveraged to offer operational guidance to the vessel operator during the wind farm construction phase.
Reports on the topic "Time (Hindu law)"
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Association Amal Al Mansour: Supporting vulnerable youth into work every step of the way. Oxfam IBIS, August 2021. http://dx.doi.org/10.21201/2021.7901.
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Oxfam’s Youth Participation and Employment (YPE) project helped Hind, a young woman in Morocco, to enter the labour market. Though she is educated, her skills were insufficient to get a job. The Amal Al Mansour Association, a YPE partner, helped her with practical training in developing soft skills and accessing the formal labour market. With support from the Association, she got a job in the retail sector. Her current job is a stepping-stone to achieving her personal and professional goals. She wants to obtain her law degree and find a stable job in line with her qualifications. In the context of the COVID-19 crisis, the number of available jobs has decreased, and it is hard to get a full-time salaried position. Hind is hopeful that the YPE programme can help young people in Morocco through advocating for decent work for vulnerable young people.