Academic literature on the topic 'Arya Samaj Movement'

This article explores how an early twentieth century Indian Sufi Muslim, Khwaja Hasan Nizami (1879-1955), treated various aspects of Hinduism in multiple Urdu publications. During the 1920s Nizami was identified as a primary activist in a “tabligh” campaign to counter Arya Samaj efforts to draw neo-Muslim populations back into the Hindu fold. Despite these politically charged activities, Nizami’s engagement with devotional and spiritual aspects of Hinduism suggests a willingness to continue the Hindu-Muslim cooperation of the Khilafat movement period (1919-1924) in order to embrace a national Indian identity based on mutual religious respect and tolerance.

This article examines the contemporary relationship between the Ārya Samāj and Sanātan Dharm movements among Hindus in India and abroad. Since their beginnings in the nineteenth century, the two loosely organized groups have disagreed about correct ritual practice, with the Arya Samaj promoting a simple “Vedic” fire sacrifice, and those identifying as Sanātan Dharm accepting image worship as an integral aspect of Hindu practice. While Hindus whose families come from northwest India identify themselves, their families, and their practices as either Arya Samaji or Sanatani, fieldwork conducted in India and the United States from 1999 to 2009 suggests that the relationships between these two movements are more flexible than this discourse indicates. This article argues that the Arya Samaj and Sanātan Dharm positions have been combined within extended families, individual ritual practices, and transnational communities in more fluid ways than previously understood.

The category of Hindu new religious movements is conventional and useful, but has imprecise boundaries. Scholars tend to include within it some groups that have claimed they are not Hindu (Arya Samaj, Ramakrishna Mission) or not religious (Transcendental Meditation). Within its wide range are world-affirming groups dedicated to transforming the physical and social world as well as world-transcending groups that find the status of the world doubtful and their purpose at another level or in another realm. The four articles in this special issue of Nova Religio on Hindu new religious movements represent several aspects of this category, and the potential for accommodation of basic differences, social harmony, and even world-transcendence.

Pendekatan tradisional animasi ekspresi wajah sangat tergantung pada animatordalam pembuatan gerakan kunci dan rangkaian gerakan ekspresi wajah.Problematika yang sering dijumpai adalah penggunaan kerangka dan gerakan wajahyang sama untuk model yang berbeda membutuhkan waktu yang lama dikarenakankompleksitas ekspresi wajah manusia. Pendekatan simulasi kulit wajah dan ototpada praktiknya masih memerlukan intervensi animator untuk pengaturan kulitwajah terhadap tulang/tengkorak kepala dan konfigurasi sambungan otot gerakdi wajah. Hal ini menyebabkan produksi animasi wajah untuk satu wajah tidakdapat digunakan ulang secara langsung untuk wajah lainnya karena kekhususannyatersebut. Oleh karena itu, proses pengamatan perubahan bentuk ekspresi wajahdengan adanya area bobot pada model wajah 3D menggunakan pendekatanklaster di titik fitur gerak mempunyai peran penting untuk mengidentifikasi prosespenyesuaian bentuk wajah yang berlainan dan variasi pengaruh gerakan pada wajahkarakter kartun.Cartoon Character Face Deformation Based on Motion Feature-Point Cluster.The traditional approach animated facial expression is highly dependent on animatorto create key of movement and continuity the motion of facial expressions. The problemsfrequently encountered is the use of the skeleton and the same facial movements fordifferent models takes a long time because of the complexity on human facial expressions.Simulation approach to facial skin and muscles in practice still requires interventionanimators to control the facial skin to bone/skull and connection configuration in facialmuscle movement. This leads to the production of facial animation for one face can’tbe reused directly to the other face model because of their specialization. Therefore, theobservation of deformation facial expressions with weights area on a 3D face model usingmotion feature-point cluster approach have an important role to identify the adjustmentprocess on different facial shapes, and variations of movement on cartoon character face.

While the concept of freedom in India has mainly been seen through the lens of the freedom struggle/movement, this article conjoins the idea (concept) and practice (movement) of freedom as reflected in the Bengali nationalist discourse during the late nineteenth and early twentieth century. It argues that freedom was a multidimensional concept and contained many connotative strands. Indigenous lineages were linked to the political idea of freedom, expressed as swaraj. But this political term was not seen in terms of politics alone. Rather, it was an evocation and extension of the older idea of freedom in India (as a category of the spiritual, emphasizing identity with the universal). This strand symbolized the indigeneity of freedom by highlighting aspects of personal and social freedom. To understand the nature of freedom as woven into the texture of the freedom movement in India—pioneered by the Indian National Congress, I explore how indigenous origins were refracted through a critical internalization and rearticulation of Western concepts of freedom in India’s own terms. This developed through a discourse on freedom on the site of samaj or social collectivity. It evolved within a grid, in which two principles— dharma and cultural Aryan-ness—set apart Indian society from the West and also underpinned the imagination of the nation. This emblematized the ‘independence’ of the subjugated through contestation of certain basic tenets of colonial power-knowledge. This shows that there was an interpenetration of different related freedoms, in the site of a harmonious social order ( samaj), and this crucially influenced ways of rethinking Indianness and nationhood.

Gempa bumi 11 April 2012 berkekuatan 8,5 SR memicu terjadinya pergerakan masyarakat Kecamatan Kuta Alam dalam usaha menyelamatkan diri, ribuan masyarakat bergerak untuk mencapai tempat aman dalam waktu yang sesingkat-singkatnya demi terhindar dari bencana. Pergerakan masyarakat tersebut dideskripsikan dalam bentuk peta pergerakan masyarakat Kecamatan Kuta Alam Kota Banda Aceh, data pergerakan didapat dari kuesioner dan wawancara dengan masyarakat serta pihak terkait. Peta pergerakan masyarakat dan peta tematik beserta informasi lainnya dianalisis untuk mendapatkan peta awal jalur evakuasi Kecamatan Kuta Alam. Selanjutnya dilakukan observasi dilapangan dengan membandingkan kondisi eksisting dengan peta awal tersebut guna mendapatkan titik evakuasi dan peta jalur evakuasi bagi masyarakat Kecamatan Kuta Alam. Pada penelitian ini di gunakan ArcGIS 10 untuk menggabarkan peta-peta tersebut. Titik evakuasi Kecamatan Kuta Alam adalah kawasan di sepanjang Jalan T. H. Bendahara di Kuta Alam, Jalan Keuchik Saman di Beurawe dan Jalan terusan T. P. Nyak Makam di Pango. Direkomendasikan sepuluh jalur evakuasi untuk mencapai titik-titik evakuasi tersebut: (1.) Mainun Saleh-T. P. Polem-T. H. Bendahara (2.) Kuta Lam Panah-Pocut Meurah Insuen I-Bakti-Chik Kuta Karang-T. H. Bendahara (3.) T. Diblang/Teratai-Tgk. Hasyim Banta Muda-Darma-T. Malem I-T. H. Bendahara (4.) Al Ikhlas-Kenanga-Bahtera-Kasturi-Potemerehom-T. H. Bendahara (5.) Syiah Kuala-T. Hasan Dek-Keuchik Saman (6.) Anggur-Semangka-Kartika-Keuchik Amin-Keuchik Saman (7.) Cermai-Beringin-Kowera I-Cut Makmun-Keuchik Saman (8.) Ayah Gani-DR. T. Syarief Thayeb-T. Iskandar-Terusan T. P. Nyak Makam (9.) Mujahiddin-Tanggul-Stadion-T. P. Nyak Makam-Terusan T. P. Nyak Makam dan (10.) T. P. Nyak Makam-Terusan T. P. Nyak Makam. 
 
 Kata Kunci: Gempa Bumi, Jalur Evakuasi, dan Peta Pergerakan Masyarakat
 
 
 11 April 2012 an earthquake measuring 8.5 Richter Scale triggered the Kuta Alam sub-district movement of people in an attempt to save himself, thousands of people move to reach a safe place in the shortest possible time in order to avoid disaster. The movement of the people described in the form of a map of the movement of the Kuta Alam sub-district of Banda Aceh, the movement of data obtained from questionnaires and interviews with the public and stakeholders. Map the movement of people and thematic maps along with other information are analyzed to obtain initial evacuation route map Kuta Alam sub-district. Further field observations conducted by comparing the existing condition with the initial map in order to obtain the evacuation point and evacuation route maps for the Kuta Alam sub-district. This research used ArcGIS 10 to illustrate the maps. Evacuation point Kuta Alam sub-district is the area along Jalan T. H. Bendahara in Kuta Alam, Jalan Keuchik Saman in Beurawe and Jalan Terusan T. P. Nyak Tomb in Pango. Ten recommended evacuation routes to reach evacuation points are: (1.) Mainun Saleh-T. P. Polem-T. H. Bendahara (2.) Kuta Lam Panah-Pocut Meurah Insuen I-Bakti-Chik Kuta Karang-T. H. Bendahara (3.) T. Diblang/Teratai-Tgk. Hasyim Banta Muda-Darma-T. Malem I-T. H. Bendahara (4.) Al Ikhlas-Kenanga-Bahtera-Kasturi-Potemerehom-T. H. Bendahara (5.) Syiah Kuala-T. Hasan Dek-Keuchik Saman (6.) Anggur-Semangka-Kartika-Keuchik Amin-Keuchik Saman (7.) Cermai-Beringin-Kowera I-Cut Makmun-Keuchik Saman (8.) Ayah Gani-DR. T. Syarief Thayeb-T. Iskandar-Terusan T. P. Nyak Makam (9.) Mujahiddin-Tanggul-Stadion-T. P. Nyak Makam-Terusan T. P. Nyak Makam dan (10.) T. P. Nyak Makam-Terusan T. P. Nyak Makam.
 
 Keywords: Earthquake, Evacuation Routes, and Maps the Movement of People