To see the other types of publications on this topic, follow the link: All India Hindu Makasabha.
Journal articles on the topic 'All India Hindu Makasabha'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'All India Hindu Makasabha.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Ganguly, Sumit. "Is Empowered Hindu Nationalism Transforming India?" Current History 119, no. 816 (2020): 123–27. http://dx.doi.org/10.1525/curh.2020.119.816.123.
Full text
2
Suyo Nugroho, Ischak. "Pembentukan Negara Islam Pakistan: Tinjaun Historis Peran Ali Jinah." Jurnal Online Studi Al-Qur an 15, no. 2 (2019): 201–18. http://dx.doi.org/10.21009/jsq.015.2.04.
Full textAbstract:
Abstract
Jinnah is a supporter of Hindu-Muslim unity. He joined the All India National Congress, which became the leader of the Indian independence movement with more than 15 million members. In 1913, Jinnah decided to join the All India Muslim League. He worked for Hindu-Muslim unity through the League. Based on the results of the Muslim League Session held in Lucknow, a joint plan, known as the "Lucknow Pact", wich has many actions had finally led to divisions between Muslims and Hindus. The interests of Muslims could only be guaranteed by forming a separate state from the Hindu state in India. Ali Jinnah determination to separate Indian Muslim as known as Pakistan. The methodology used in this paper is descriptive qualitative with a literature study approach that focuses on the history of the formation of the Islamic State of Pakistan and the role of Ali Jinnah in realizing Muslim rights as a minority in India. Jinnah is a Nationalist who loves her country (India) and even the formation of Pakistan was a form of his love for India and Muslims. The formation of the Islamic State of Pakistan in the thoughts and movements and efforts undertaken by Jinnah as a form of attention to the rights of minorities and to unify the differences between Islam and Hinduism
Keywords: Ali Jinnah, Pakistan, India
Abstrak
Jinnah adalah pendukung persatuan Hindu-Muslim, ia bergabung dengan All India National Congress. Kongres ini menjadi pemimpin gerakan kemerdekaan India dengan lebih dari 15 juta anggota pada tahun 1913, Jinnah memutuskan bergabung dengan All India Muslim League (Liga Muslim India). Ia bekerja untuk kesatuan Hindu-Muslim dari dalam Liga. Dalam pelaksanaan “Pakta Lucknow” banyak perbuatan yang akhirnya menimbulkan perpecahan antara Muslim dan Hindu. Sehingga Jinnah berupaya untuk membentuk Negara Islam Pakistan. Metodologi yang digunakan dalam paper ini adalah kualitatif deskriptif dengan pendekatan studi pustaka yang menitik beratkan kepada sejarah terbentuknya negara Islam Pakistan dan peran Ali Jinnah dalam mewujudkan hak-hak muslim sebagai minoritas di India. Jinnah adalah seorang Nasionalis yang mencintai negaranya (India) bahkan terbentuknya negara Pakistanpun merupakan wujud kecintaannya terhadap India dan Umat Islam. Pembentukan negara Islam Pakistan dalam pemikiran dan pergerakan serta upaya yang dilakukan oleh Jinnah sebagai bentuk perhatiannya terhadap hak-hak minoritas dan mempersatukan perbedaan antara Islam dan Hindu.
Kata Kunci : Ali Jinnah, Pakistan, Negara Islam
3
Truschke, Audrey. "Recovering Hindustan and India." Current History 120, no. 825 (2021): 162–64. http://dx.doi.org/10.1525/curh.2021.120.825.162.
Full textAbstract:
A new book explores a premodern idea of the Indian subcontinent as a home for members of all religious traditions: the vision of Hindustan developed by the seventeenth-century historian Firishta, a Persian-speaking Muslim. His perspective was neglected and distorted by colonial-era historians who contributed to a Hindu-centric idea of India.
4
Zaman, Muhammad Qasim. "Arabic, the Arab Middle East, and the Definition of Muslim Identity in Twentieth Century India." Journal of the Royal Asiatic Society 8, no. 1 (1998): 59–81. http://dx.doi.org/10.1017/s1356186300016436.
Full textAbstract:
The “foreignness” of Islam in India is a familiar theme in the rhetoric of contemporary-Hindu fundamentalism. The numerical majority of Hindus in India is taken to mean that the nation-state ought to be founded on ideals and institutions defined as authentically “Hindu”, that India is the land of the Hindus, and that it must be ruled only by them. This ideology evidently leaves little room for non-Hindus, but especially so for Muslims, who ruled large parts of the Indian subcontinent for several centuries and who still constitute a sizeable minority in India. It is argued, for instance, that as the ruling elite in India, Muslims not only exploited the Hindus, they never even thought of themselves as “really” Indian and should not consequently be considered as such. For all the centrality of the Muslim Other to constructions of Hindu fundamentalism, the appeal and success of the latter is predicated on the systematic exclusion, if not the expulsion, of Muslims from the Hindu nation-state.
5
Gondhalekar, Nandini, and Sanjoy Bhattacharya. "The All India Hindu Mahasabha and the End of British Rule in India, 1939-1947." Social Scientist 27, no. 7/8 (1999): 48. http://dx.doi.org/10.2307/3518013.
Full text
6
Narayanan, Yamini. "“Cow Is a Mother, Mothers Can Do Anything for Their Children!” Gaushalas as Landscapes of Anthropatriarchy and Hindu Patriarchy." Hypatia 34, no. 2 (2019): 195–221. http://dx.doi.org/10.1111/hypa.12460.
Full textAbstract:
This article argues that gaushalas, or cow shelters, in India are mobilized as sites of Hindutva or Hindu ultranationalism, where it is a “vulnerable” Hindu Indian nation—or the “Hindu mother cow” as Mother India—who needs “sanctuary” from predatory Muslim males. Gaushalas are rendered spaces of (re)production of cows as political, religious, and economic capital, and sustained by the combined and compatible narratives of “anthropatriarchy” and Hindu patriarchy. Anthropatriarchy is framed as the human enactment of gendered oppressions upon animal bodies, and is crucial to sustaining all animal agriculture. Hindu patriarchy refers to the instrumentalization of female and feminized bodies (women, cows, “Mother India”) as “mothers” and cultural guardians of a “pure” Hindu civilization. Both patriarchies commodify bovine motherhood and breastmilk. which this article frames as a feminist issue. Through empirical research, this article demonstrates that gaushalas generally function as spaces of exploitation, incarceration, and gendered violence for the animals. The article broadens posthumanist feminist theory to illustrate how bovine bodies, akin to women's bodies, are mobilized as productive, reproductive, and symbolic capital to advance Hindu extremism and ultranationalism. It subjectifies animal bodies as landscapes of nation‐making using ecofeminism and its subfield of vegan feminism.
7
Krishnaleela, S. "Comparative Study of Personal Law in India." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (2020): 121–27. http://dx.doi.org/10.34293/sijash.v7i4.2374.
Full textAbstract:
A woman was considered less than a full human, an object to be transferred by her male guardian. Though the turn in rights and behavior hasn’t quite corrected itself, women, possibly in a better place today than ever before -women are uniformly discriminated in India concerning all religions. Poly gamy forms a key basis for discrimination among Muslim women. In Christians, a wife can claim separation only on the adultery of the husband and his change of profession of Christianity to some other religion and marrying other women -There are different inheritance rules among the male and female Hindus. All this discrimination among the Indian women have to without any distinction be they Christian, Hindu, Muslim, Parsi, Sikh or Buddhist take what is best in all laws and frame a Uniform Civil Code - This article critically examines the uniform discrimination of women in India among Hindu, Muslim and Christian female marriage, Divorce and succession.
8
Dunn, Samuel L., and Joshua D. Jensen. "Hinduism and Hindu Business Practices." International Journal of Business Administration 10, no. 1 (2018): 33. http://dx.doi.org/10.5430/ijba.v10n1p33.
Full textAbstract:
The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for business professionals to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in business. This paper examines Hinduism, a prevalent religion throughout many parts of the world, and discusses how its culture and beliefs are manifested through Hindu business practices. Particular focus is placed on business in India, the country with the largest number of Hindus. The purpose of this paper is to provide business professionals with a basic understanding of the history of Hinduism, an overview of the major beliefs of Hindus, and present information that will assist business professionals in successfully navigating intercultural affairs when doing business with Hindus in India and around the world.
9
Jha, Bhuwan Kumar. "Militarizing the Community: Hindu Mahasabha’s Initiative (1915–1940)." Studies in History 29, no. 1 (2013): 119–46. http://dx.doi.org/10.1177/0257643013496691.
Full textAbstract:
The All-India Hindu Mahasabha, founded in 1915, advocated physical and military regeneration of the Hindu community. This initiative formed an indivisible part of the larger goal of Hindu sangathan. Gradually, as this idea became more sharp and aggressive, there was a fervent appeal for militarization of the Hindu youth. This appeal also made a subtle reference to the supposed organic unity and militant outlook of the Muslim community. Marathi leaders of the Mahasabha, led by B.S. Moonje, were frontrunners in this initiative. Moonje made special efforts to found the first military school at Nasik in 1937, devoted exclusively to the training of Hindu boys. This school was also envisioned as a feeder school for future recruitment to the armed forces. Building on this spirit, the Hindu Mahasabha also established Ram Sena or the Hindu national militia.
10
Chaudhury, Anjan Ray. "Interpreting the Disparity in Educational Attainment among Various Socio-religious Groups in India." IIM Kozhikode Society & Management Review 6, no. 1 (2017): 73–89. http://dx.doi.org/10.1177/2277975216676430.
Full textAbstract:
This study is an attempt to identify the origin of disparity in educational participation and educational achievement among various socio-religious groups in India. To accomplish this objective, we run the logistic model of regression to estimate the differential influences of the monetary returns to education and some personal, household and community-related factors affecting educational decisions of the school-age children across the groups. Then we use the method of inequality decomposition applicable for logit/probit model and decompose the existing inequality in the proportion of educational participation between some pairs of the socio-religious groups into ‘response effect’ and ‘attribute effect’. It is observed that there exists sharp disparity in educational participation among the various groups. A rise in estimated returns enhances the educational decisions of the members of the disadvantaged groups irrespective of their age and levels of education, but it can enhance the educational decisions of the members of the advantaged groups only at the upper end of their school-age. The percentage contribution of the ‘response effect’ of disparity in the rate of educational participation between Hindu-others and Muslims is greater compared to that of the ‘attribute effect’, but the former declines with the rise in the level of education. However, a significant proportion of the disparities in the educational participation between Hindu-others and Hindu-SC, and Hindu-others and Hindu-ST, is attributed to the characteristic differences at all levels of education except the middle.
11
Davis, Donald R. "Law and “Law Books” in the Hindu Tradition." German Law Journal 9, no. 3 (2008): 309–25. http://dx.doi.org/10.1017/s2071832200006441.
Full textAbstract:
It is by now common knowledge that British colonialism in India transformed or invented many Indian institutions and traditions. Questions of how the transformation occurred, of the extent of Indians’ participation in the changes, and of how to measure the scope of the transformation are all still very much in scholarly debate. The area of law has recently become a productive intellectual site for historians interested in describing the transformative effects of colonial governance. Few of these studies, however, are informed by more than a superficial knowledge of classical and medieval legal traditions in India.
12
McLean, Malcolm, and Stanley N. Kurtz. "All the Mothers are One: Hindu India and the Cultural Reshaping of Psychoanalysis." Journal of the American Oriental Society 115, no. 4 (1995): 690. http://dx.doi.org/10.2307/604739.
Full text
13
Cantlie, Audrey, and Stanley M. Kurtz. "All the Mothers are One: Hindu India and the Cultural Reshaping of Psychoanalysis." Journal of the Royal Anthropological Institute 1, no. 1 (1995): 193. http://dx.doi.org/10.2307/3034261.
Full text
14
Williams, Patrick S., and Stanley N. Kurtz. "All the Mothers Are One: Hindu India and the Cultural Reshaping of Psychoanalysis." Review of Religious Research 35, no. 2 (1993): 188. http://dx.doi.org/10.2307/3511795.
Full text
15
Mudztabai, Fathulah. "Bīrūnī and India: The first attempt to understand." Filozofija i drustvo 22, no. 1 (2011): 53–86. http://dx.doi.org/10.2298/fid1101053m.
Full textAbstract:
In this paper author focuses his attention on one of biggest Indologist of all times - Ab? Raihan Al-B?r?n? (973-1048). This itinerant scholar has acquainted himself with the roots of Hindu culture and philosophy at a time when next to nothing was known outside India about the range and richness of its heritage.
16
Waghorne, Joanne Punzo. "The Diaspora of the Gods: Hindu Temples in the New World System 1640–1800." Journal of Asian Studies 58, no. 3 (1999): 648–86. http://dx.doi.org/10.2307/2659115.
Full textAbstract:
The proliferation of hindu temples now spread over the North American religious landscape appear at first glance to be part of a new process of globalization for Hinduism in an era of transnational religions. South India, long a bastion of temple culture, is simultaneously in the midst of a new boom in temple construction. The present resurgence of “Hinduism” in north India, steeped in ideology, nonetheless is written in terms of the alleged destruction of thousands of temples in north India by Muslim rulers and calls for their reconstruction. “My gods are crying,” writes one “angry” Hindu; “They are demanding restatement in all their original glory” (quoted in Bhattacharya 1991, 127).
17
Archer, Joseph. "Prithvi Mata: Hindu Perspectives on Nature." Dev Sanskriti Interdisciplinary International Journal 15 (February 20, 2020): 46–50. http://dx.doi.org/10.36018/dsiij.v15i.140.
Full textAbstract:
Indian scriptures describe the unity of each individual with nature by stating I am the Son of Mother Earth (mother earth). I found two major takeaways from my interviews in India. Firstly, I was fascinated to see so much agreement on the concept of species dharma. This concept is, in my opinion, the strongest evidence of embedded Hindu ecological understanding. The concept is very applicable and accessible to average Hindus, making it a framework that, if promoted, can help modern India develop a stronger environmental ethic. Through my own observations I have commonly witnessed what I can only define as spiritual apathy. Walking across a bridge I watched a family dump bags of candy, wrapper and all, into the river. Hundreds of aluminum and plastic bowls from makeshift Ganga puja litter the shore of the river, with untold thousands lying at the bottom. The main cause behind the so-called ‘ignorant practice’ in Hinduism seems to be the failure of the priests. Indeed, there is a need of class of Brahmin who has attained a state of higher consciousness and can teach masses with their ancient wisdom. Literacy on the legacy of ancient wisdom is on the rise in India, allowing the less-educated to access religious texts in a way that they never have been able to. A woman, who was interviewed said, “if we take our own inner change seriously, than this will lead to outer change. If we change our vision and lifestyle, everything will shift. We must perceive nature, culture, and land as divine”.
18
Wagoner, Phillip B. "“Sultan among Hindu Kings”: Dress, Titles, and the Islamicization of Hindu Culture at Vijayanagara." Journal of Asian Studies 55, no. 4 (1996): 851–80. http://dx.doi.org/10.2307/2646526.
Full textAbstract:
When Robert Sewell inaugurated the modern study of the South Indian state of Vijayanagara with his classic A Forgotten Empire (1900), he characterized the state as “a Hindu bulwark against Muhammadan conquests” (Sewell [1900] 1962, 1), thereby formulating one of the enduring axioms of Vijayanagara historiography. From their capital on the banks of the Tungabhadra river, the kings of Vijayanagara ruled over a territory of more than 140,000 square miles, and their state survived three changes of dynasty to endure for a period of nearly three hundred years, from the mid-fourteenth through the mid-seventeenth centuries (Stein 1989, 1–2). According to Sewell, this achievement was to be understood as “the natural result of the persistent efforts made by the Muhammadans to conquer all India” ([1900] 1962, 1). Hindu kingdoms had exercised hegemony over South India for most of the previous millennium, but were divided among themselves when the Muslim forces of Muhammad bin Tughluq swept over the South in the early decades of the fourteenth century: “When these dreaded invaders reached the Krishna River the Hindus to their south, stricken with terror, combined, and gathered in haste to the new standard [of Vijayanagara] which alone seemed to offer some hope of protection. The decayed old states crumbled away into nothingness, and the fighting kings of Vijayanagar became the saviours of the south for two and a half centuries” (Sewell [1900] 1962, 1).
19
Rodriques ; Rahadhian P. Herwindo, Laurentius Nicholas. "COMPARISON OF FORMS AND TECTONICS OF OLD CLASSICAL ERA HINDU TEMPLE IN JAVA WITH HINDU TEMPLES OF PALLAVA ERA IN SOUTH INDIA." Riset Arsitektur (RISA) 4, no. 03 (2020): 306–23. http://dx.doi.org/10.26593/risa.v4i03.3934.306-323.
Full textAbstract:
Abstract- Hindu temples in Java and Hindu temples in South India, often receive attention in the world of architecture due to the similarity of the Dravidian Architecture style of the temple in both places. The similarities are marked by the shape of a layered pyramid roof, yet it is not exactly similar if we observe all the architecture features and elements. The author tries to simplify the comparison of form and tectonics as seen from the general tectonic division of a building which are the feet, body and head. From the findings, it can be concluded that there are similarities in the 'basic idea' or 'initial image' of Hindu temple buildings in both places. However, after careful review of the form and tectonics in both places, they have their own unrelated characteristics. This study shows a unique relationship between the architecture of the Javanese Hindu Temple and South India where the relationship that occurs cannot be said to be one of the parties influencing the other party or vice versa. The findings from this study actually show the thick characteristics of each place. The distinguishing factor could be due to differences in nature, preferences, culture or technology at the two locations in that era. Even though Hinduism is a religion that originated from India, it seems that in terms of architecture it cannot be said that Javanese copied Indian Hindu architecture. This research shows that the architecture of Hindu temples has a common thread that binds to its basic principles, but the results of design processing will differ depending on the context and design. Key Words: temple, temple, Hindu, Javanese, South Indian, Form, Tectonic
20
Meadowcroft, Keith. "The All-India Hindu Mahasabha, untouchable politics, and ‘denationalising’ conversions: the Moonje–Ambedkar Pact." South Asia: Journal of South Asian Studies 29, no. 1 (2006): 9–41. http://dx.doi.org/10.1080/00856400600550781.
Full text
21
Marthinus, Domidoyo. "Hindu-Buddha: Cara Masyarakat Nusantara dalam Berspiritual Sebelum Datang Islam." Jurnal Kajian Islam Interdisipliner 5, no. 2 (2020): 183. http://dx.doi.org/10.14421/jkii.v5i2.1142.
Full textAbstract:
Nusantara adalah suatu wilayah kepulauan yang berada di antara dua benua, Asia dan Australia, sebagai benua yang berada dalam dua samudera raya yang di kenal sebagai samudera India dan samudera Pasifik. Kepulauan ini memotong ekuator dari 95 derajat sampai 141 derajat bujur timur. Penduduk pulau ini menarik perhatian berbagai masyarakat dari penjuru dunia, karena tanah subur dengan limpahan rempah-rempah dan corak masyarakat yang akomodatif dengankecenderunganfriendly dengan kehadiran tamu. Hal ini memicu para pedagang untuk berniaga dan sekaligus bersyiar atau berdakwah. Orang India yang beragama Hindu dan Buddha menjadi orang pertama yang berlabuh untuk berdagang dan sekaligus memperkenalkanagama yang di anut. Hal ini menjadikan identitas sangat bagus untuk diperbincangkan. Sebagai pendatang dantamu di Nusantara, orang-orang India membawa segala identitas termasuk budaya dan agama. Paper ini menjelaskan cara agama dari India hidup dan besar di tengah masyarakat.[The Nusantara is an archipelago located between two continents, Asia and Australia, as a continent located in two major oceans known as the Indian Ocean and the Pacific Ocean. These islands intersect the equator from 95 degrees to 141 degrees east longitude. The inhabitants of the island attract the attention of various people from all over the world because the land is fertile with an abundance of spices and an accommodating community style with a friendly inclination to the presence of guests. It triggered the traders to trade and simultaneously spread or preach. Indians who were Hindus and Buddhists were the first to anchor to trade and at the same time introduce the religion adherence embraced. It makes identity important to talk about. As guests and guests in the archipelago, Indians carry all identities, including culture and religion. This paper explains the way religions from India live and grow in society.]
22
Chakraborty, Sanchayita Paul, and Dhritiman Chakraborty. "Bengali Women’s Writings in the Colonial Period: Critique of Nation, Narration, and Patriarchy." Zeitschrift für Anglistik und Amerikanistik 66, no. 1 (2018): 19–34. http://dx.doi.org/10.1515/zaa-2018-0004.
Full textAbstract:
Abstract Critical engagements like the first autobiography written by a Bengali woman, Rasasundari Devi, and the non-fictions by Kailashbasini Devi, Krishnabhabini Das, and other women writers in the second half of the nineteenth century contested the imagined idealization of the Hindu domesticity and conjugality as spaces of loveableness and spiritual commitment. They criticized coercion in child-marriages and the forceful injunctions of the Hindu scriptures on both married and widowed women. Such rhetoric of quasi empowerment needs to be disaggregated to perpetuate issues of ‘double colonization,’ ‘dual-hold’ in feminism in India. The question is whether there can be any grounds of women’s agency in the Indian tradition. Eurocentric critiques are ill-equipped to politicize all modalities of a culture of social exclusion in Hindu imaginaries. Henceforth, as questions of equality, emancipation, and empowerment are fiercely debated in the public domain in contemporary India, we need to argue how immanent dissenting woman subjectivity can originate to counteract multiple patriarchies formed in Indian immediacies.
23
Constable, Philip. "Early Dalit Literature and Culture in Late Nineteenth- and Early Twentieth-Century Western India." Modern Asian Studies 31, no. 2 (1997): 317–38. http://dx.doi.org/10.1017/s0026749x00014323.
Full textAbstract:
The formation of the Dalit Panthers and the flourishing of Dalit literature in the 1970s saw the advent of a new connotation for the Marathi word ‘Dalit’. Chosen by the Mahar community leaders themselves, the title ‘Dalit’ was used by them to replace the titles of untouchable, Backward or Depressed Classes and Harijans, which had been coined by those outside the Dalit communities to describe the Mahar and Chambhar jatis. ‘Dalit’ identified those whose culture had been deliberately ‘broken’, ‘crushed to pieces’ or ‘ground down’ by the varna Hindu culture above them. As such, it contained an explicit repudiation of all the Hindu cultural norms of untouchability, varna structure and karma doctrine which varna Hindu society had imposed. The adoption of this new title was an affirmation of the Dalit community's struggle for cultural independence and separate identity. Yet this struggle for an independent cultural identity was not merely a cultural struggle of the 1970s, but one which stretched back almost a century to what, retrospectively, must be seen as the inception of Dalit literature and culture in the activities of the Anarya Dosh Pariharak Mandal and the first Dalit writings of Gopal Baba Valangkar in 1888. This article aims to recover this much-neglected early history of the Dalit communities of western India at the turn of the twentieth century. In particular, it examines how these early Dalit communities came to articulate an emergent Dalit cultural identity through the construction of a syncretic form of bhakti Hindu culture.
24
Nuckolls, Charles W. "All the Mothers Are One: Hindu India and the Cultural Reshaping of Psychoanalysis. Stanley Kurtz." History of Religions 35, no. 2 (1995): 193–94. http://dx.doi.org/10.1086/463424.
Full text
25
Long, Jancis. "Review of All the Mothers Are One: Hindu India and the Cultural Reshaping of Psychoanalysis." Cultural Diversity and Mental Health 1, no. 2 (1995): 178–80. http://dx.doi.org/10.1037/1099-9809.1.2.178.
Full text
26
Ewing, Katherine P. "All the Mothers Are One: Hindu India and the Cultural Reshaping of Psychoanalysis.Stanley N. Kurtz." American Anthropologist 97, no. 2 (1995): 382. http://dx.doi.org/10.1525/aa.1995.97.2.02a00350.
Full text
27
BASU, SUBHO. "The Dialectics of Resistance: Colonial Geography, Bengali Literati and the Racial Mapping of Indian Identity." Modern Asian Studies 44, no. 1 (2009): 53–79. http://dx.doi.org/10.1017/s0026749x09990060.
Full textAbstract:
AbstractThrough a study of hitherto unexplored geography textbooks written in Bengali between 1845 and 1880, this paper traces the evolution of a geographic information system related to ethnicity, race, and space. This geographic information system impacted the mentality of emerging educated elites in colonial India who studied in the newly established colonial schools and played a critical role in developing and articulating ideas of the territorial nation-state and the rights of citizenship in India. The Bengali Hindu literati believed that the higher location of India in such a constructed hierarchy of civilizations could strengthen their claims to rights of citizenship and self-government. These nineteenth century geography textbooks asserted clearly that high caste Hindus constituted the core ethnicity of colonial Indian society and all others were resident outsiders. This knowledge system, rooted in geography/ethnicity/race/space, and related to the hierarchy of civilizations, informed the Bengali intelligentsia's notion of core ethnicity in the future nation-state in India with Hindu elites at its ethnic core.
28
Tagade, Nitin, and Sukhadeo Thorat. "Intergroup Inequality in Wealth Ownership in Rural India: Caste, Tribe and Religion." Journal of Social Inclusion Studies 6, no. 2 (2020): 117–32. http://dx.doi.org/10.1177/23944811211006501.
Full textAbstract:
In India, the rural economy still remains crucially important in the economic wellbeing of the majority population. The low income and high poverty in rural areas are closely associated with unequal distribution of income-earning assets, particularly agricultural land and non-land capital assets. In this article, therefore, we try to understand the intergroup inequality in wealth ownership across caste, ethnic and religious groups in rural India based on the 2013 data from the All India Debt and Investment survey carried out by National Sample Survey Office. The results indicate high interpersonal wealth inequality so also the intergroup wealth inequality at the aggregate level and by type of assets in rural India. The impact of caste on the ownership of wealth clearly indicates high ownership among Hindu high caste and Hindu other backward caste at the cost of low wealth share or ownership of the SC/ST indicating the existence of graded inequality.
29
Kesalu, Satri Veera, and Vukkala Srinivasulu. "Dalits and Their Religious Identity in India: A Critical Look at Existing Practices." Contemporary Voice of Dalit 11, no. 2 (2019): 94–106. http://dx.doi.org/10.1177/2455328x18822909.
Full textAbstract:
India is one of the most diversified states as far as religion is concerned. Freedom of religion in India is a fundamental right guaranteed by the Constitution. It ensures that all citizens have the right to practice and promote their religions. On the other side of the coin, there have been many incidents of religious intolerance with respect to Dalits. Since ages, Dalits have never been allowed to practice mainstream Hindu religion. Due to the lack of proper recognition in the mainstream of Hindu religion, Dalits have been adopting religions such as Christianity and Buddhism. Because of this, they are being brutally attacked by the so-called Hindu fundamentalists. As such, Dalits, who are around 20 per cent of the total population, have religious freedom in principle and lack the same in practice. In this critical game, Dalit Christians have been victimized in a greater sense. It is in this background that the article examines the constitutional obligations to offer freedom of religion in practice and the status on freedom of religion as it exists, especially with special reference to the Dalits. This article explores the incidents of religious intolerance which Dalit Christians face in India. Finally, this article summarizes, against the backdrop of some cases, the perceptions of Dalits and Dalit Christians on freedom of religion in India and their experiences.
30
Kumar, Ashish. "Aryans versus Non-Aryans: A Study of Dalit Narratives of India’s Ancient Past." Contemporary Voice of Dalit 10, no. 2 (2018): 127–37. http://dx.doi.org/10.1177/2455328x18785288.
Full textAbstract:
This article discusses the Dalit narratives of India’s ancient past, particularly varied interpretations of Aryan invasion of India. The colonial administrators introduced Aryan theory and race science in order to justify their authority over India. In a response, social reformers and nationalist scholars, largely coming from upper castes, constructed their own narratives of Indian history, which promoted the idea of glorious Aryan-Hindu past. Contrary to the colonial and nationalist scholars, who had characterized the Aryan race as a founder of Hindu civilization, Jotirao Phule’s counter-narrative projected them as foreign invaders. In addition, as Brahmanas were identified with Aryans, all non-Brahmanas including Shudras and untouchables were identified as original inhabitants of India in Dalit writings. However, Ambedkar, who challenged the colonial and nationalist views on Aryan invasion, refused to accept Jotirao Phule’s identification of Aryans with foreign invaders. Instead, he rejected the Aryan invasion theory and presence of distinct warring races in ancient India. The article highlights the impact of the rapidly changing political atmosphere of the 1940s on Ambedkar’s counter-narratives that proposed a common Aryan identity for all—Brahmanas, Shudras and untouchables.
31
Iqbal, Afshan, and Asghar Ali Dashti. "http://habibiaislamicus.com/index.php/hirj/article/view/175." Habibia Islamicus 5, no. 1 (2021): 33–50. http://dx.doi.org/10.47720/hi.2021.0501u03.
Full textAbstract:
In this article it is examined that end of the British Raj and the independence of India and Pakistan which took place on August 14 and 15, 1947 seems one of modern history's real transformation.This article is based on historical analysis and qualitative approach is adopted in this article. All major political events are analyzed in chronological order. This is a historical study beginning from those factors and forces which played their role to create an independent Muslim state in subcontinent. In this article it is also analyzed that the partition of India and its unavoidable consequences of conflicting and clashing Muslim-Hindu differences and rising communal tensions, the impact of the second World War, the political preferences, British Military Establishment's point of view and interests of the British government during the partition of India. British government had always tried to take benefit from Muslim - Hindu political division.
32
Shah, Timothy S. "India’s Other Religious Freedom Problems." Religions 12, no. 7 (2021): 490. http://dx.doi.org/10.3390/rel12070490.
Full textAbstract:
There is no doubt that India is far from perfect when it comes to religious freedom. Indeed, India’s religious freedom problems have become an increasing focus of scholarly and policy attention. However, almost all of this attention is directed at one particular subset of religious freedom problems—i.e., restrictions imposed on the religious freedom of India’s minority communities, and particularly Muslims and Christians. Meanwhile, serious religious freedom challenges experienced by members of India’s Hindu majority population tend to be ignored. In this article: (1) I first describe the religious freedom situation in India as a complex terrain that requires a multi-dimensional mapping. (2) I then survey existing, influential studies of the religious freedom situation in India and identify their tendency to generate flat, one-dimensional mappings, and their consequent failure to analyze restrictions on the religious freedom of India’s Hindus, including both Hindu individuals and institutions. (3) I briefly analyze India’s regime of “Hindu Erastianism”—i.e., its extensive system of state regulation and control of Hindu institutions—and suggest how and why this regime amounts to a direct attack on core features of institutional religious freedom. (4) I conclude by briefly suggesting that the whole range of India’s religious freedom problems—including its “other”, less discussed problems—can be traced to a longstanding and destructive pattern of ideological polarization that owes as much to an uncompromising statist secularism as to Hindu nationalism. The existence of this now deeply ingrained pattern bodes ill for improvements in India’s religious freedom situation in the short term, and suggests that it is the country’s public culture, rather than its political balance of power, that must change if the world’s largest democracy is to enjoy greater religious freedom and tolerance in the future.
33
Duttagupta, C., S. Sengupta, M. Roy, et al. "Are Muslim women less susceptible to oncogenic human papillomavirus infection? A study from rural eastern India." International Journal of Gynecologic Cancer 14, no. 2 (2004): 293–303. http://dx.doi.org/10.1136/ijgc-00009577-200403000-00016.
Full textAbstract:
Muslim women are known to have lower incidences of cervical cancer and/or human papillomavirus (HPV) infection. Here we aim to determine any association that may be present between the oncogenic HPV16/18 infections and abnormal cytological lesions along with demographic and other attributes among Indian Muslim women (n = 478) and compare with the neighboring Hindus (n = 534) from a prospective cohort study. Agewise distribution of both subject-groups is similar. HPV16/18 infection is present in 9.6% Muslims and 7.5% Hindu women. Jointly atypical cells of undetermined significance (a typical cells of undetermined significance) and HPV16/18 are present in seven Muslim and two Hindu women. No high squamous intraepithelial lesions or cervical cancer is detected at the baseline. HPV16/18 infections show trends that varied with age, a nonlinear trend among Muslim women. In Hindu women the prevalence is highest at age ≤24 years, which linearly drops with increasing age. Abnormal cytology increases significantly in both religion-groups with increasing age. The data show that these Indian Muslim women are equally susceptible to HPV16/18 infection and for the development of abnormal cytology. There is a paucity in epidemiological data, which justifies the need to screen women of all religions for cervical cancer (that includes oncogenic HPV testing).
34
Harvey, Mark J. "The Secular as Sacred?—The Religio-political Rationalization of B. G. Tilak." Modern Asian Studies 20, no. 2 (1986): 321–31. http://dx.doi.org/10.1017/s0026749x00000858.
Full textAbstract:
Bal Gangadhar Tilak (1856–1920) attempted throughout his public life to mobilize the Indian populace for mass political action. He did this by means of his speeches, journalism, leadership and philosophy. His desire was to throw off the yoke of British colonialism, to deliver his countrymen out of bondage. To this end Tilak sought a cogent and comprehensive, yet distinctly Indian, justification for anti-British pro-Hindu activism. He believed that the divergent sects of India could converge to form ‘a mighty Hindu nation’ if they would only follow the original principles of the Hindu tradition as set forth in such texts as the Rāmāyana and the Bhagavadgītā. And this convergence should be the goal of all Hindus.1 Tilak's interpretations of these texts, especially the Gītā, provided him with his ‘justification’ which rationalized his political work in religious guise.
35
Rai, Amit S. "India On-line: Electronic Bulletin Boards and the Construction of a Diasporic Hindu Identity." Diaspora: A Journal of Transnational Studies 4, no. 1 (1995): 31–57. http://dx.doi.org/10.3138/diaspora.4.1.31.
Full textAbstract:
The Hindu diaspora is being written through the lines—the techno-informational lines of electronic bulletin boards. These “nets” provide a space for South Asian Hindus to construct and contest identities that are doubly marked by the nightmare of all the dead generations—what we diasporics remember as India—and by the always deferred promises of this new land of opportunity—what is imagined as America. To be able to annotate this double movement, one must see these subaltern counterspheres (Fraser) as crosshatched by contradictions, by the heterogeneous strands of Third World secularisms and centuries-old yet constantly changing religions, all of which coexist and intermingle “in an apparently eclectic fashion with the original elements of common sense” (Chatteijee, “Caste” 172). This essay interrogates the dynamics of this diasporic public sphere in the context of the events in Ayodhya, India, on 6 December 1992.
36
Siraj, Maqbool Ahmed. "India: A Laboratory of Inter-religious Experiment." Religion and the Arts 12, no. 1 (2008): 319–28. http://dx.doi.org/10.1163/156852908x271097.
Full textAbstract:
AbstractThis piece provides an account of the fertile exchanges that took place among Arab-Muslim and Hindu populations, as well as Jews, Parsis, and Christians, since the early decades of the first millennium CE and during the medieval period of Muslim rule in India. Tracing the remarkable story of inter-religious experiments in this vital area of the globe, and the intense socio-political, intellectual, and cultural intercourse between Hindus and Muslims that pervaded all sectors of existence, the author makes a strong case against zealous historical interpretations that portray Islam and Hinduism as warring factions and ideologies. Of particular interest in this rich cross-fertilization process is the creative leadership of figures like Mughal Emperor Akbar, Sultan Nasir Shah, Shikism's Guru Nanak, and poets such as Kabir Das.
37
Hutton, Christopher. "Lost in the hall of mirrors." Language, Culture and Society 1, no. 1 (2019): 8–30. http://dx.doi.org/10.1075/lcs.00002.hut.
Full textAbstract:
Abstract The category Aryan and the paradigm of ideas associated with it remains highly controversial in contemporary India, and the history, status, and impact of this concept are contested at many levels. This paper starts with the assumption that the genesis of this concept lies in Western linguistic theorizing, and analyzes in outline the reception and impact of Aryan Invasion Theory and the postulation of an Aryan-Dravidian divide. Radical Hindu nationalists reject all aspects of the colonial scholarship of India; other Indian scholars see Western scholarship as authoritative to the extent that it falls within the framework of secular modernity. The argument made here is that the entire Aryan paradigm rests on a faulty set of academic presumptions and that its impact has been more long lasting and destructive than even the application of race theory to the understanding of India. In this sense the paper accepts the criticisms made by radical Hindu nationalists of colonial linguistics, and this raises further complex issues about knowledge production and application, scholarly expertise and authority.
38
Ayub, Sheikh J., and Asif R. Raina. "Status of Woman in Ancient India: A Comparative Study of North Indian Society and Kashmir." Journal of South Asian Studies 6, no. 3 (2018): 159–64. http://dx.doi.org/10.33687/jsas.006.03.2544.
Full textAbstract:
There is no doubt in saying that ancient Indian society was predominantly patriarchal in nature. The woman lived in an awful state and was lumped with shudras. The most inhuman practice was that of Sati which had gained social acceptance across the length and breadth of the society. But unlike the ancient Indian society, the society of Kashmir was almost free from all these elements which all time remained the core issues of Indian society. Sati system in India continued till British rule while as one finds just some literary references regarding sati in Kashmir. Even both the societies were religiously Hindu, both were ruled by Hindu dynasties and most importantly both were patriarchal in nature but both societies experienced different cultures. We argue that neither patriarchy nor religion can fully explain the subjugation of women. For instance, a woman in Kashmir enjoyed most of the social, political and economic rights than their counterparts in ancient India. Secondly, we argue that the caste system was not that rigid in Kashmir as it was in ancient India; hence caste mobilization was a usual affair in Kashmir and not in India. Thirdly, that the composite culture of Kashmir called Kashmiriyat has always been more inclusive, more accommodative than religious cultures. That is where a large difference is created between the two societies.
39
Datta, Runi. "Emancipating and Strengthening Indian Women: An Analysis of B. R. Ambedkar’s Contribution." Contemporary Voice of Dalit 11, no. 1 (2019): 25–32. http://dx.doi.org/10.1177/2455328x18819901.
Full textAbstract:
A revolutionary figure, a pioneer of social justice and a true reformer, Dr B. R. Ambedkar’s role is significant in shaping the social, political and civic contours of India and fostering the advancement of the society in general and women in particular. His personal sufferings as a Dalit and his exposure to Western ideas and rational thinking built in him the confidence to challenge the orthodox Hindu social order and reconstruct the society along the ideas of equality, liberty, fraternity and respect for the dignity of all including the womenfolk. He held Manu responsible for all plight and agony of women. He also blamed the Hindu social order for assigning a stereotype role to women. He firmly believed that eradication of the iniquitous gender relations and elevating the status of women were the vital requirements of the process of social reconstruction that he aimed at. Therefore, he tirelessly fought for the inclusion of the rights of women in different spheres of life. He awakened in women the zeal to fight for social justice and their rights through his speeches, thoughts and reforms. His reformative measures came in the form of Hindu Code Bill to modernize the Hindu society which became unparalleled in its importance. Here is an attempt to develop an analytical framework to gauge his contribution as a fighter for women’s rights.
40
Mishra, Ravi K. "Gandhi and Hinduism." Indian Journal of Public Administration 65, no. 1 (2019): 71–90. http://dx.doi.org/10.1177/0019556118820453.
Full textAbstract:
Gandhi’s relationship with Hinduism and other religio-cultural traditions has generally been understood as part of a narrative of uniformity in which there is little scope for internal variations and ambiguities. One of the most important consequences of this uniformity is that the complexities and subtleties of Gandhi’s approaches to the questions of religious and cultural spheres as well as identities are often not given the attention they deserve. Whereas Gandhi carried on a lifelong campaign for the reform of the Hindu society, his self-description as an orthodox or sanatani Hindu also holds important meanings for our understanding of him, especially in view of the fact that he was among the few leaders and thinkers of modern India who accepted and defended what may be described as popular Hinduism. The idea of the equality of all religions implying that all religions are equally true provided the template for his interface with Islam, Christianity and other traditions, without, however, denying the existence and relevance of difference in forms between various religions. Approaching politics as a deeply religious man, he had a lifelong engagement with Hindu leaders and organisations wherein the complexities of his perspective are clearly expressed.
41
V, Mary Kensa, Sahaya Anthony Xavier G, Asha A, Brintha B, Pechiammal M, and Praveena B. "EXPLORATION OF ORNAMENTAL FLORAS IN THE CAMPUS OF S.T. HINDU COLLEGE, NAGERCOIL, KANYAKIMARI DISTRICT, TAMILNADU, INDIA." Kongunadu Research Journal 3, no. 1 (2016): 59–64. http://dx.doi.org/10.26524/krj129.
Full textAbstract:
Most of the present day flowers have come from the wild progenitors, a few of which still exist in natural habitat.Ornamental flowers are highly promising and unutilized resources having tremendous and prover economic importance.Ornamental plants accompany people, since their birth to death and they coexist with almost all happy events in life such birthday celebrations, weddings, carrier progress etc. In addition, they form our best partners in our everyday life in our flats, offices, different public spaces, parks, gardens and elsewhere.An extensive floristic survey was conducted during the year 2015. Taxonomic identification, photographic documentation and ornamental characterization of each species with potential for use on floral art were recorded. The methodology used is based on observation method for the determination of flora. All the specimens collected were identified with the help of recent literature.The field expeditions of study area gave interesting results concerning floristic diversity.
42
Habib, Naseer A. "The London Ahmadiyya Mission and the Kashmir Movement." Journal of South Asian Studies 8, no. 1 (2021): 01–11. http://dx.doi.org/10.33687/jsas.008.01.3290.
Full textAbstract:
The Muslim community of the Indo-Pak Subcontinent began to show the signs of centripetal trend facing the challenge of imperialism and the Hindu domination in Colonial India. We find glimpses of an inclusive approach in the formation of the All-India Kashmir Committee in 1931. The London Ahmadiyya Mission was a Centre of Ahmadiyya Jam’at. The movement of Kashmiri Muslims for political rights emerged as a result of indigenous conditions and the All-India Kashmir Committee came into being. The London Ahmadiyya Mission contributed to the work of this Committee by highlighting its case in Great Britain. It came to defend the cause of the Kashmiri Muslims. The London Ahmadiyya Mission served the important job of fine-tuning the lobbying work. The Congress considered it a British- backed movement (Qureshi, 1998:319). Having adopted the technique of thick description, we found the inclusive trend working behind the emergence of the All-India Kashmir Committee.
43
Tagade, Nitin, Ajaya Kumar Naik, and Sukhadeo Thorat. "Wealth Ownership and Inequality in India: A Socio-religious Analysis." Journal of Social Inclusion Studies 4, no. 2 (2018): 196–213. http://dx.doi.org/10.1177/2394481118808107.
Full textAbstract:
This article analyses wealth inequality across socio-religious groups in the country and across the states based on the All India Debt and Investment Survey conducted by the National Sample Survey Office in 2013. The result shows that one-fourth of the total wealth is concentrated in the hands of the top 1 per cent households, whereas 75 per cent of the total wealth is concentrated in the top 20 per cent households. On the contrary, a very small proportion of the assets, that is, 3.4 per cent, are owned by the bottom 40 per cent households. The Hindu high castes (HHCs) have the highest ownership of wealth as compared to any other socio-religious group with respect to the share of wealth and average household wealth ownership. Interestingly, HHCs also have the highest inequality as compared to any other group.
44
Gäbel, Cora. "The Mahā Kumbh Melā in Allahabad 2013." Zeitschrift für Religionswissenschaft 26, no. 1 (2018): 52–84. http://dx.doi.org/10.1515/zfr-2017-0031.
Full textAbstract:
AbstractThe following article deals with the Mahā Kumbh Melā1 in Allahabad (Uttar Pradesh, northern India) and the practices of Hindu world renouncers2 during this festival. In 2013, the year under study, approximately 120 million renouncers and lay pilgrims attended the festival. After a brief overview of the academic discussion on Hindu renunciation, the article proceeds to outline the mythology, history, and meaning of the Kumbh Melā. Subsequently, it presents the festival from the renouncers’ point of view. This section of the article summarizes the functions of the festival, describes two particular forms of meals (bhaṇḍārās and annakṣetras), and outlines the daily routine of the participants. Finally, the article discusses the inner-worldly asceticism of lay pilgrims, the main participants, as well as the ritual bathing during the festival, a crucial part of the Kumbh Melā for all participants.
45
Menon, Rekha. "The Politics of the Sensuous and the Sacred Body in India." Paragrana 18, no. 1 (2009): 284–305. http://dx.doi.org/10.1524/para.2009.0017.
Full textAbstract:
AbstractThis paper is written inspired by looking at the hypocritical neocolonial/postcolonial Indians who claim to be the moralistic proper Hindu Indians. The paper discusses contemporary Indian aesthetic creations, specifically visual images and plastic arts, and correlates them with the excessive psychological, ethical, social, and gender judgments in which they are placed. Nakedness and naked bodies, the sensuous and the sacred body are judged within different hermeneutical contexts. By nakedness I do not mean just the nude body or the sexed body/body-ness, but nakedness in all its ambivalence. The paper focuses on various events in India to show how the domain of the expressive lifeworld of the sensuous and the sacred is still a question of debate, which has not changed since the Victorian moral codes.
46
Indiparambil, Jijo James. "Does Surveillance Intersect with Religious Freedom? The Dialectics of Religious Tolerance and (Re)Proselytism in India Today." Surveillance & Society 16, no. 4 (2018): 432–45. http://dx.doi.org/10.24908/ss.v16i4.6633.
Full textAbstract:
An individual is enveloped today by a vast network of automated, integrated, globalised, and ubiquitous surveillance that sweeps into all spheres of one’s life. One’s religious adherences and practices are no exception to this. The surveillance of religion, seen globally today, is yet another intrusion into the lives of people in India. Recently, it has taken on another dimension as issues of proselytism (conversion) and the movement of “Ghar Wapsi” or homecoming (reconversion) increasingly endanger the peaceful coexistence of India’s population. Growing religious intolerance to religious minorities under the influence of Hindutva—an ideological persuasion to establish the hegemony of Hindu beliefs and way of life—increases this distorted behaviour and encourages Hindu fundamentalism. This paper investigates this issue of state surveillance of religious minorities, focusing on certain political conspiracies and the perverted behaviour of some religious fundamentalist groups operating behind the veneer of constitutional secularism and state-determined coercive power control. With an analytical and critical discourse methodology, this paper argues that minority religious communities in India are key targets of surveillance and subject to manipulative (political and religious) interests that go against Indian liberalism. Thus, we find in the Indian case a categorical dissimilarity with the West regarding the focus of religious surveillance.
47
AUKLAND, KNUT. "Krishna's Curse in the Age of Global Tourism: Hindu pilgrimage priests and their trade." Modern Asian Studies 50, no. 6 (2016): 1932–65. http://dx.doi.org/10.1017/s0026749x1600007x.
Full textAbstract:
AbstractThis article explores the strategies ofpandas (Hindu pilgrimage priests) in Vrindavan, relating changes in their trade (pandagiri) to tourism. These changes are the result of thepandas’ creative adjustments to shifting travel patterns that affect their market niche. Utilizing audio-recordings of thepandas’ guided tours, the article first portrays howpandas acquire ritual income from pilgrims by ‘inspiring’ donations of which they get a percentage. While commercial interests and economic conditions have always been crucial in shaping and perpetuating pilgrimage institutions and practices, global tourism has become an increasingly significant factor.Pandas all over India modify their services while the traditional exchange model (jajmanisystem) wanes. Changing travel patterns have made the guided tour a crucial component in the operation of Hindu pilgrimage. Vrindavanpandas have therefore turned into guides conducting religious sightseeing tours (darshan yatra). These tours are core to the new strategy for acquiring ritual income. To secure clients,pandas build connections with travel agencies and drivers and, in some cases, establish their own travel agencies that combine priestly and tourism services. Thepandas’ own understandings of their methods and contemporary travel trends further reflect the dynamic interplay between pilgrimage and tourism in India.
48
Ghosh, Saswata. "Hindu–Muslim Fertility Differentials in India: Indirect Estimation at the District Level from Census 2011." Indian Journal of Human Development 12, no. 1 (2018): 37–51. http://dx.doi.org/10.1177/0973703018780155.
Full textAbstract:
This article estimates the total fertility rate (TFR) for the overall population in major Indian states by employing Arriaga variation of the P/F ratio method and the relational Gompertz model. The article uses the 2011 Census data on average parity and the current fertility schedule. Estimation of TFRs at the state level by employing Arriaga variation of the P/F ratio method strongly corresponds with Sample Registration System (SRS) compared to those derived from the relational Gompertz model. Thus, Arriaga variation of the P/F ratio method was retained to estimate the Hindu–Muslim fertility differentials for 618 districts in India from all states except Jammu and Kashmir. Comparing the TFRs obtained from the analyses with indirect estimates of TFRs from the 2001 Census, the analysis reveals that the overall fertility transition in India has been steady during the last decade. Fertility transition has been underway for both Hindus and Muslims, at a varying pace, when compared to the state-level indirect estimates of the 2001 Census. Though the overall convergence of fertility between Hindus and Muslims has been underway, significant regional variations persist.
49
Hughes, Stephen. "Mythologicals and Modernity." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 2-3 (2005): 207–35. http://dx.doi.org/10.1558/post.v1i2_3.207.
Full textAbstract:
During the 1920s mythological films provided the first Indian cinematic formula for commercial success based on this presumed all-India appeal of Hindu religious stories. This article examines the early history of mythological films as a particularly useful site for addressing questions about the complex and changing relations between media, religion, and politics. In particular, this article concentrates upon a series of significant films and debates contesting the contemporary significance of mythological films in Tamil speaking south India during the 1920s. It argues that mythological cinema was implicated within and refigured a series of ongoing religious, political and cultural debates on modernity during the 1920s.
50
MAHARANA, I., S. C. RAI, and E. SHARMA. "Valuing ecotourism in a sacred lake of the Sikkim Himalaya, India." Environmental Conservation 27, no. 3 (2000): 269–77. http://dx.doi.org/10.1017/s0376892900000308.
Full textAbstract:
Although monetary valuation of natural ecosystems is difficult, such valuation helps to draw attention to their importance, and highlight conservation needs, especially in developing countries. The recreational value of Khecheopalri, a lake situated in the West District of Sikkim State, India, which has recreational, biodiversity and sacredness values, was assessed. The demand curve function for recreation increased with decreases in travel cost and distance for Sikkimese visitors. The recreational value of the lake was similar to other protected sites in India; however, all these sites had very low values compared to sites elsewhere in the world. Willingness to pay for maintenance and preservation of the lake by all types of visitors ranged from US$ 0.88 for members of the local community to US$ 7.19 for international tourists. The lake showed high recreational/sacredness values that were attributed to conservation of the site for biodiversity and pilgrimage. A large number of lakes in the Hindu-Kush Himalayan region, if properly managed and marketed for ecotourism, can bring economic development that can be linked with conservation.