Relevant bibliographies by topics / Adivasis – Religious life

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Adivasis – Religious life'

Author: Grafiati
Published: 4 June 2021
Last updated: 12 February 2022

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Journal articles on the topic "Adivasis – Religious life"

1

Clarke, Sathianathan. "VIEWING THE BIBLE THROUGH THE EYES AND EARS OF SUBALTERNS IN INDIA." Biblical Interpretation 10, no. 3 (2002): 245–66. http://dx.doi.org/10.1163/156851502760226266.

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AbstractThis paper sets out to do four things. First, it situates the concept of Subalterns in the Indian context. Caste plays an important part in its definition. Subalterns are the outcaste (Dalits) and non-caste (Adivasis) communities in the process of contracting a labouring people's solidarity. Second, it submits a methodological argument. In dialogue with postcolonial discourse on biblical interpretation, it makes the case that subalternity is characterized by the primary interplay of domestic, local and particular mechanisms of power. Thus, this location must be the starting point for interrogating the Bible from the Subalterns' viewpoint. Third, it examines the complex pattern of changes that the Bible brought about for Subalterns. Three aspects are accentuated while discussing the Bible in relation to Subalterns in India: the Bible entered into a Subaltern world that already had a long history of iconizing material objects of sacred power; the Bible was an important instrument for expounding and expanding colonial mission activity; the Bible functioned as an alternate canon within the worldview of Hinduism, which kept its sacred book (Vedas) beyond the reach of Dalits and Adivasis. Finally, it extrapolates three aspects of Subaltern biblical hermeneutics in India. There is an attribute of generosity employed in retrieving universal axioms from the Bible, which is not devoid of imaginative contextual amplification in its application to human life. Moreover, Subalterns' interpretation of the Bible is directed by the goal of transformation rather than understanding. Furthermore, the summons of Subalterns' hermeneutics is not only to take up the challenge of working within the multiscriptural context but also to take seriously the ramifications of doing hermeneutics in the multimodal and multimedia context of the Dalits and the Adivasis of India.
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Kalva, Swamy. "Hindutva: The Larger than Life-size Dream Realized." Contemporary Voice of Dalit, August 23, 2021, 2455328X2110389. http://dx.doi.org/10.1177/2455328x211038985.

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This article deals with the recent issues of rising mob lynchings, atrocities on Dalits, Adivasis and religious minorities across the state. This study asserts that the Hindutva ideology itself is violence provoking one and the Sangh Parivar has started implementing its ideas into practice now. By committing these atrocious acts by the Hindutva mobs and the BJP governments holding the constitutional position and encouraging the mobs to commit the crimes reflects the same—to send a clear message to the religious minorities to live as second class citizens or else leave the country nothing less or nothing more. And nobody is going to escape this larger than life-size ambition of the RSS that India should be a Great Hindu Nation again like the ancient times.
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Dissertations / Theses on the topic "Adivasis – Religious life"

1

Kalra, Nikhila. "Negotiating violence : the construction of identity amongst Adivasi Christians in Udaipur district, Rajasthan." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:09504f8b-72ca-4a9c-ba32-555f87bf8549.

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This thesis elucidates processes of identity construction that have taken place amongst Bhil Christians in Udaipur district, Rajasthan, in the context of the endemic anti- Christian violence that has been carried out by Hindu nationalist organisations and adherents in this area since the late 1990s. My work explores how Bhil Christians engage with this, and seeks to make both an empirical and analytical contribution to existing analyses of anti-Christian violence by shifting the focus away from the construction of majoritarian Hindu identities in India's tribal belt, and placing it instead on the minority Christian community. Utilising a tripartite typology of violence (direct, structural and cultural) as its starting point, this thesis addresses questions of how Bhil Christians construct and perform their identity in this context, and how they understand and negotiate their relationships with both non-Christian communities and the state in their localities. This aims to situate Christians as agents in the construction of their own identities, rather than simply having 'otherness' imposed on them as a result of Hindu nationalist mobilization and rhetoric. This study shows that Bhil Christians are involved in a dualistic process of strategically emphasizing both difference and similarity between Christians and Hindus, while making recourse to an overarching adivasi identity that, in various ways, serves to challenge and often undermine the damaging constructions of Christianity that are propagated by the Sangh Parivar. At the same time, they foreground a Christian identity that is decisively shaped by notions of agency, moral uplift, and assertion; these are ideas that are informed by longer histories of adivasi self- and community making, but have acquired important new meaning and relevance in the context of anti-Christian violence.
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Books on the topic "Adivasis – Religious life"

1

Solidarity Action Research & Information Network International. and Bindrai Institute for Research, Study, and Action., eds. Adi-dharam, religious beliefs of the Adivasis of India: An outline of religious reconstruction with special reference to the Jharkhand region. Coimbatore: Sarini and Birsa, Chaibasa, 2000.

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2

Munda, Ram Dayal. Ādi dharama: Bhāratīya ādivāsiyoṃ kī dhārmika āsthāeṃ : Sāranā, Jāhirā, Sāri, Saṃsārī, Bāthau, Donipolo, ityādi nāmoṃ se cinhita, eka prārambhika rūparekhā, Muṇḍārī-Hindī saṃskaraṇa. Nayī Dillī: Rājakamala Prakāśana, 2009.

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3

Muṇḍā, Rāmadayāla. Ādi dharama: Sāranā, Jāhirā, Sāri, Saṃsārī, Bāthau, Donipolo, ityādi nāmoṃ se cinhita Bhāratīya ādivāsiyoṃ kī dhārmika āsthāeṃ, eka prārambhika rūparekhā. Nayī Dillī: Rājakamala Prakāśana, 2009.

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Muṇḍā, Rāmadayāla. Ādi dharama: Sāranā, Jāhirā, Sāri, Saṃsārī, Bāthau, Donipolo, ityādi nāmoṃ se cinhita Bhāratīya ādivāsiyoṃ kī dhārmika āsthāeṃ, eka prārambhika rūparekhā. Nayī Dillī: Rājakamala Prakāśana, 2009.

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5

Sarakāra, Lakshmīndrakumāra. Puriliẏāra ḍāinī birodhī āndolana. Kalikātā: Pāionīẏāra Pābliśārsa, 1991.

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6

Uttarabaṅgera ādibāsī janajībane pūjā-pārbaṇa. Kalakātā: Arpitā Prakāśanī, 2008.

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Book chapters on the topic "Adivasis – Religious life"

1

Behera, Marina Ngursangzeli. "Tribal Identity." In Christianity in South and Central Asia, 420–30. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0037.

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The term ‘tribe’ is resented by some because it resonates with antiquated social evolutionist theories, but it is also a legal term. In order to enjoy certain privileges provided by the Indian constitution, a group needs to be recognised as a Scheduled Tribe or Caste. Many of these tribals call themselves Adivasi, or the ‘first dwellers’, a Hindi/Sanskritic term. It is meaningful to distinguish between the two large groups – the Adivasi and the north-eastern tribals. The Adivasi are formed by a culture system based on belief in a close inter-relatedness with nature. For the indigenous people of Northeast India, land is central to their existence as a community. What made the Christian message of the missionaries attractive was not the message of salvation and of Christ’s redemptive sacrifice but because Christ was portrayed as one who could vanquish these evil spirits they were afraid of. However, the sacrificial elements in the animistic religion were replaced by the self-sacrifice of Jesus. Education has been transformative in the life of the people of Northeast India. Having experienced exploitation that left them aliens in their own land, Christianity enables Adivasis to assert themselves on equal terms with the societies around them.
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Jeyaraj, Daniel. "South India." In Christianity in South and Central Asia, 143–55. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474439824.003.0013.

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South Indian Christians trace their history to the ministry of the Apostle Thomas in modern-day Kerala and in Mylapore. Orthodox Christianity in South India has most complex history. Members are native to Kerala; yet most carry on the legacies of ancestors who were loyal to either the Patriarchs in Persia and Constantinople or the Popes in Rome. Under these external ties lie the forces of caste identity and rivalries among influential families. Socio-religious customs of varna, avarna and jāti still affect society, despite opposition from religious groups. Since 2014, the fundamentalist ideology of one nation, one religion, one language, one people and one culture, forced dissidents and minorities to blend in. While Christianity in South India is an urban phenomenon, it has not spread among the Adivasis (‘original inhabitants’) of South India, who live in tune with the nature surrounding them. In fact, most South Indians call themselves Hindus; they may belong to either philosophical or popular Hinduism, each consisting of numerous subgroups. Theological education is still offered through several outlets; however, despite the history and presence of Christianity, many Christians have yet to engage fully with the intellectual and spiritual heritage of South India.
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