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Journal articles on the topic 'Goddesses, Hindu'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Bühnemann, Gudrun. "The Goddess Mahā;cīnakrama-Tārā (Ugra-Tārā) In Buddhist And Hindu Tantrism." Bulletin of the School of Oriental and African Studies 59, no. 3 (October 1996): 472–93. http://dx.doi.org/10.1017/s0041977x00030603.

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It is well known that some goddesses are worshipped in both the Buddhist and Hindu Tantric traditions. A form of the Buddhist Vajrayoginī, accompanied by Vajravarṇanī and Vajravairocanī, is the prototype of the Hindu Chinnamastā accompanied by Ḍākinī and Varṅinī. Forms of Ekajaṭā and Mañjughoṣa were adopted from the Buddhist pantheon into the Hindu and worshipped by the same name. Usually it is not easy to trace how and when these adaptations took place. In the case of Mahācīnakrama-Tārā, a special form of Tārā, it has long been suspected that the goddess was imported from the Buddhist Tantric

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VICZIANY, MARIKA, and JAYANT BAPAT. "Mumbādevī and the Other Mother Goddesses in Mumbai." Modern Asian Studies 43, no. 2 (March 2009): 511–41. http://dx.doi.org/10.1017/s0026749x0700340x.

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AbstractMumbādevī is the patron Goddess of the city of Mumbai, one of the largest and most cosmopolitan cities of Asia. Local traditions say that Mumbādevī was a Koḷī Goddess and worshipped by the indigenous Koḷī fisher community for centuries. However, since the turn of the twentieth century the temple of Mumbādevī and the rituals surrounding the Goddess have gradually been Sanskritised. Today, Mumbādevī is more closely associated with the Gujarati community. This paper examines this transformation and in doing so reflects on the survival of Mumbādevī, the ongoing popularity of Goddess worshi

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3

Smears, Ali. "Mobilizing Shakti: Hindu Goddesses and Campaigns Against Gender-Based Violence." Religions 10, no. 6 (June 13, 2019): 381. http://dx.doi.org/10.3390/rel10060381.

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Hindu goddesses have been mobilized as powerful symbols by various groups of activists in both visual and verbal campaigns in India. Although these mobilizations have different motivations and goals, they have frequently emphasized the theological association between goddesses and women, connected through their common possession of Shakti (power). These campaigns commonly highlight the idea that both goddesses and Hindu women share in this power in order to inspire women to action in particular ways. While this association has largely been used as a campaign strategy by Hindu right-wing women’

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4

Findly, Ellison B., and David Kinsley. "Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition." Journal of the American Oriental Society 108, no. 2 (April 1988): 332. http://dx.doi.org/10.2307/603681.

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5

Hiltebeitel, Alf, and David Kinsley. "Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition." Pacific Affairs 60, no. 2 (1987): 350. http://dx.doi.org/10.2307/2758173.

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6

Brubaker, Richard L. "Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. David Kinsley." Journal of Religion 69, no. 2 (April 1989): 289–90. http://dx.doi.org/10.1086/488108.

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7

Agung Suharyanto, Wiflihani, Onggal Sihite, Yesti Pratiwi, Ijon Gabe Martuah Sinaga, Yesima Sidebang, Andreas, et al. "Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu at the Sri Mariaman Temple in Medan City." Lakhomi Journal Scientific Journal of Culture 1, no. 1 (December 5, 2020): 44–51. http://dx.doi.org/10.33258/lakhomi.v1i1.342.

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This research is a research conducted to determine the procedures, components of the ceremony, and to know the function and meaning of the Nava Rathiri and Vijaya Dhasami celebrations for Hindus in Medan City. This study used qualitative research methods and data collection was carried out by following the ceremony held directly by the Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu ceremony at the Sri Mariaman Temple, Medan City. This research was conducted at the Srimariaman temple, where the navaratri is carried out for nine days every night in a row by Hindus living in the city of Med

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Ghimire, Him Lal. "A Study of Living Godess Kumārī: The Source of Cultural Tourism in Nepal." Gaze: Journal of Tourism and Hospitality 9 (April 30, 2018): 23–42. http://dx.doi.org/10.3126/gaze.v9i0.19718.

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The Kumārī- living goddess, as the spirit of the goddess of power believed to be embodied in a long succession of Nepali virgin girls, has been worshiped for centuries. The Kumārī is a prepubescent girl who is hailed as manifestations of divine and spiritual energy, the living incarnation of the Hindu goddess of power; for Buddhist devotees, the Kumārī is a manifestation of Vajradevi or Tara. The most important requirement is that the girl has never menstruated. Hindu and Buddhist devotees bow their forehead on the toes of the living goddesses the Kumārī with high level of respect to fulfil th

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9

Coburn, Thomas B. "Hindu GoddessesHindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. David R. Kinsley." History of Religions 27, no. 4 (May 1988): 412–14. http://dx.doi.org/10.1086/463131.

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10

Simmons, C. "Hindu Goddesses: Beliefs and Practices. By Lynn Foulston and Stuart Abbott." Journal of Hindu Studies 5, no. 1 (March 6, 2012): 129–30. http://dx.doi.org/10.1093/jhs/his009.

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11

Dubey, Abhay. "MUSIC AND SOCIETY." International Journal of Research -GRANTHAALAYAH 3, no. 1SE (January 31, 2015): 1–3. http://dx.doi.org/10.29121/granthaalayah.v3.i1se.2015.3390.

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In India, music is believed to be as eternal as God. Before the creation of the world —it existed as the all-pervading sound of "Om" —ringing through space. Brahma, the Creator, revealed the four Vedas, the last of which was the Sama Veda —dealing with music.Vedic hymns were ritualistic chants of invocation to different nature gods. It is not strange therefore to find the beginnings of Hindu music associated with Gods and Goddesses. The mythological heaven of Indra, God of Rain, was inhabited by Gandharvas (singers), Apsaras (female dancers) and Kinnaras (instrumentalists). Saraswati, Goddess

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12

Sarbadhikary, Sukanya. "Shankh-er Shongshar, Afterlife Everyday: Religious Experience of the Evening Conch and Goddesses in Bengali Hindu Homes." Religions 10, no. 1 (January 15, 2019): 53. http://dx.doi.org/10.3390/rel10010053.

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This essay brings together critical archetypes of Bengali Hindu home-experience: the sound of the evening shankh (conch), the goddess Lakshmi, and the female snake-deity, Manasa. It analyzes the everyday phenomenology of the home, not simply through the European category of the ‘domestic’, but conceptually more elastic vernacular religious discourse of shongshar, which means both home and world. The conch is studied as a direct material embodiment of the sacred domestic. Its materiality and sound-ontology evoke a religious experience fused with this-worldly wellbeing (mongol) and afterlife sti

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Zubko, Katherine C. "Christian Themes and the Role of the Nāyikā in Bharatanāṭyam". International Journal of Asian Christianity 1, № 2 (11 вересня 2018): 269–89. http://dx.doi.org/10.1163/25424246-00102006.

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Within the Indian classical dance style of bharatanāṭyam, performers traditionally embody the stories of Hindu gods and goddesses. This paper discusses selected examples of how Christian themes have been incorporated into the art form by both Hindu and non-Hindu participants, including the adaptation of the aesthetics of the nāyikā, a female heroine yearning for her absent beloved. In an extended case study, I examine the presentation of one such unique nāyikā, a Christian Indian woman who contracts HIV from her husband, in particular demonstrating how various gesture sequences draw upon the r

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Sapkota, Jiblal. "The Iconography of Divinity: Kali as a Power-Cluster of Ten Different Goddesses." Crossing the Border: International Journal of Interdisciplinary Studies 1, no. 1 (May 23, 2014): 11–20. http://dx.doi.org/10.3126/ctbijis.v1i1.10464.

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This article is an exploration of Kali, a Hindu deity, through Panofskian three-tiered meanings of a visual art: pre-iconographical description, iconographical analysis and iconological interpretation. It presents neither a dogmatic nor an erotic interpretation of Kali but a purely objective analysis of the Hindu deity. It is argued that Kali has layers of implications, associations and meanings as well as multiple forms, namely Kali, Chinnamasta Kali, Tara, Bhuvaneshwori, Bagalamukhi, Dhumbavati, Kamala, Bhairavi, Sodasi, and Matangi. Each form is also associated with different mythologies, a

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15

Klostermaier, Klaus K. "Book Review: Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary." Theological Studies 67, no. 1 (February 2006): 210–11. http://dx.doi.org/10.1177/004056390606700130.

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16

Nicholson, Hugh. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary ? Francis X. Clooney." Religious Studies Review 32, no. 3 (July 2006): 174–75. http://dx.doi.org/10.1111/j.1748-0922.2006.00085_4.x.

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Locklin, Reid B. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary ? Francis X. Clooney." Religious Studies Review 32, no. 3 (July 2006): 175. http://dx.doi.org/10.1111/j.1748-0922.2006.00085_5.x.

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18

Mitra, Semontee. "Merchandizing the Sacred: Commodifying Hindu Religion, Gods/Goddesses, and Festivals in the United States." Journal of Media and Religion 15, no. 2 (April 2, 2016): 113–21. http://dx.doi.org/10.1080/15348423.2016.1177351.

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19

Dempsey, Corinne. "Clooney SJ, Francis X.,Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary." Theology & Sexuality 13, no. 2 (January 2007): 215–17. http://dx.doi.org/10.1177/1355835806074439.

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20

Murdihastomo, Ashar. "IDENTIFIKASI DEWA-DEWI AGAMA HINDU-BUDDHA SEBAGAI DEWA PELINDUNG PELAYARAN (IDENTIFICATION OF HINDU-BUDDHIST GODS AND GODDESSES AS PATRON DEITIES OF SEAFARING)." Naditira Widya 13, no. 2 (December 27, 2019): 87–104. http://dx.doi.org/10.24832/nw.v13i2.397.

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21

Karapanagiotis, Nicole. "Cyber Forms, Worshipable Forms: Hindu Devotional Viewpoints on the Ontology of Cyber-Gods and -Goddesses." International Journal of Hindu Studies 17, no. 1 (April 2013): 57–82. http://dx.doi.org/10.1007/s11407-013-9136-4.

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22

Nicholson, Hugh. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary - By Francis X. Clooney, SJ." Religious Studies Review 32, no. 1 (January 2006): 63. http://dx.doi.org/10.1111/j.1748-0922.2006.00045_12.x.

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23

Alley, Kelly D. "River Goddesses, Personhood and Rights of Nature: Implications for Spiritual Ecology." Religions 10, no. 9 (August 26, 2019): 502. http://dx.doi.org/10.3390/rel10090502.

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Designating rights for nature is a potentially powerful way to open up the dialogue on nature conservation around the world and provide enforcement power for an ecocentric approach. Experiments using a rights-based framework have combined in-country perspectives, worldviews, and practices with legal justifications giving rights to nature. This paper looks at a fusion of legal traditions, religious worldviews, and practices of environmental protection and advocacy in the context of India. It takes two specific legal cases in India and examines the recent high-profile rulings designating the riv

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24

Puspa, Ratna Sari, and Suzy Azeharie. "Komunikasi Ritual Obiyem pada Etnis Tamil Hindu di Kota Medan." Koneksi 4, no. 2 (October 1, 2020): 178. http://dx.doi.org/10.24912/kn.v4i2.8076.

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The Tamil Hindu ethnic community is spread across Indonesia, the majority live in Medan North Sumatra. Obiyem ritual is a religious activity believed by the Tamil Hindu ethnic community. The ritual has existed since the time of Bharatayudha and it is believed to eliminate bad karma for anyone who participates and performs the ritual. This ritual also obliges the devotees to make offerings to the Gods and Goddesses as a form of gratitude for giving abundance, maintain and protecting the universe. With the existence of ritual communication, the Tamil Hindu ethnic community in Medan can communica

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25

Maillart-Garg, Meena, and Michael Winkelman. "The “Kamasutra” temples of India: A case for the encoding of psychedelically induced spirituality." Journal of Psychedelic Studies 3, no. 2 (May 29, 2019): 81–103. http://dx.doi.org/10.1556/2054.2019.012.

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The essay proposes that entheogenic mushrooms and shamanic experiences are encoded in the Khajuraho Temples of India. Erotic sculptures of Khajuraho have statues with limbs depicted in strange positions, separated from the body or with orientations that are anatomically impossible. These represent dismemberment experiences typical of shamanic and mystical initiation, a phenomenon with precedents in Hindu and Buddhist traditions. The central placement of mushroom depictions in the temple structures indicates that their identities should be sought among entheogenic mushrooms, but features that c

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26

Simmons, C. "Revelry, Rivalry, and Longing for the Goddesses of Bengal: The Fortunes of Hindu Festivals. By Rachel Fell McDermott." Journal of Hindu Studies 7, no. 1 (May 1, 2014): 128–29. http://dx.doi.org/10.1093/jhs/hiu014.

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27

Bacchetta, Paola. "All our goddesses are armed: Religion, resistance, and revenge in the life of a militant Hindu nationalist woman." Bulletin of Concerned Asian Scholars 25, no. 4 (December 1993): 38–52. http://dx.doi.org/10.1080/14672715.1993.10416137.

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28

Werner, Karel. "Hindu goddesses: visions of the divine feminine in the Hindu religious tradition. By David Kinsley. pp. viii, 281, illus., Berkeley etc., University of California Press, 1986. £29.75." Journal of the Royal Asiatic Society of Great Britain & Ireland 120, no. 1 (January 1988): 212–13. http://dx.doi.org/10.1017/s0035869x00164597.

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29

Islam, Sk Zohirul. "The Pair Lion Motif in Shiva Temple of Medieval Bengal: Its Source and Evaluation." American International Journal of Social Science Research 3, no. 1 (September 1, 2018): 1–12. http://dx.doi.org/10.46281/aijssr.v3i1.138.

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Lions, particularly male lions, have been an important symbol for thousands of years and appear as a theme in cultures across Europe, Asia, and Africa. The cultural significance of stucco pair lion motif in Shiva temples of Bengal and relates with various types of representation of the same motif found in others. The pair Lion used as stucco (Jora Shiva Temple, Muroli, Jessore district). Shiva is the braver among the all God and Goddesses in Hindu religion during the early period and still. Thus we have found many Shiva temple build in Bengal (present West Bengal(Paschimbango) and Bangladesh).

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30

Rustomjee, Sabar. "Working Between Eastern and Western Cultures / Trabajando Entre la Cultura Oriental y Occidental." FORUM, no. 4 (April 2011): 101–12. http://dx.doi.org/10.3280/foru2010-004009.

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This article describes differences and similarities in conducting analytic individual and group psychotherapy in a 19-year-old single Indian Hindu woman who had recently immigrated to Melbourne. This case is complicated. Transference relationships between therapist and client arising from both eastern and western cultures had to be taken into consideration and required much self-questioning. Not only does the client present in a unique manner, but the entire case material presented is equally unusual. The acceptance of female sexuality in Indian culture expressed lovingly through dance and mus

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Wiratini, Ni Made, Ni Komang Sutriyanti, and I. Gusti Ngurah Sudiana. "Kajian Pendidikan Karakter Dalam Cerita Sundara Kanda." Cetta: Jurnal Ilmu Pendidikan 3, no. 2 (June 25, 2020): 155–72. http://dx.doi.org/10.37329/cetta.v3i2.447.

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Hindu teachings contain a lot about character education, morals, ethics and manners. Moral education can be seen in the story of Sundara Kanda, which is a sub of Itihasa in the Ramayana epic that tells the journey of life with various obstacles and tests that must be faced with full fortitude, strength and determination. Every event that occurs in the Sundara Kanda story is a unified narrative unit in resolving the conflict of every event. The setting in this story uses the setting of Mount Mainaka, Alengka Palace, Taman Angsoka, Kiskinda kingdom. The character is Hanuman who becomes a central

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32

Narayanan, Vasudha. "Hindu Goddesses: Visions of the Divine Feminine in the Hindu Religious Tradition. By David Kinsley. Berkeley and Los Angeles: University of California Press, 1986. viii, 281 pp. Appendix, Notes, Bibliography, Index. $35." Journal of Asian Studies 46, no. 1 (February 1987): 185–86. http://dx.doi.org/10.2307/2056716.

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33

Bauman, Chad M. "Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary. By S. J. Francis X. Clooney. Oxford University Press, 2005. 264 pages. $49.95." Journal of the American Academy of Religion 74, no. 3 (July 11, 2006): 779–81. http://dx.doi.org/10.1093/jaarel/lfj101.

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34

Halim, Andre. "THE MEANING OF ORNAMENTS IN THE HINDU AND BUDDHIST TEMPLES ON THE ISLAND OF JAVA (ANCIENT - MIDDLE - LATE CLASSICAL ERAS)." Riset Arsitektur (RISA) 1, no. 02 (July 17, 2017): 170–91. http://dx.doi.org/10.26593/risa.v1i02.2391.170-191.

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Abstract- As one of the relics of the Classical Era, temples and shrines have been known as a means of worshipping the gods and goddesses or one’s ancestors, especially in the religions of Hinduism and Buddhism. Observers often regard the ornaments of these temples as mere visual art objects, as eye candy that may beautify their outward appearance. However, when examined more closely, these ornaments carry a certain meaning in each of the temples. The aim of this research study is to explore the deeper significance of these ornaments and their location. This research can be classified as quali

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35

Dasgupta, Sutopa. "Revelry, Rivalry, and Longing for the Goddesses of Bengal: The Fortunes of Hindu Festivals. By Rachel Fell McDermott. New York: Columbia University Press, 2011. xviii, 372 pp. $89.50 (cloth); $29.50 (paper)." Journal of Asian Studies 71, no. 1 (February 2012): 290–92. http://dx.doi.org/10.1017/s0021911811002841.

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van Brussel, Noor. "Tales of Endings and Beginnings: Cycles of Violence as a Leitmotif in the Narrative Structure of the Bhadrakāḷīmāhātmya". Religions 11, № 3 (10 березня 2020): 119. http://dx.doi.org/10.3390/rel11030119.

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The asura’s demise at the hands of the goddess is a theme frequently revisited in Hindu myth. It is the chronicle of a death foretold. So too is the Bhadrakāḷīmāhātmya, a sixteenth century regional purāṇa from Kerala, that narrates the tale of fierce goddess Bhadrakāḷī and her predestined triumph over asura king Dārika. Violence is ubiquitous in this narrative, which was designed with one goal in mind: glorifying the ultimate act of defeating the asura enemy. In its course the story exhibits many kinds of violence: self-harm, cosmic warfare, murder, etc. This paper argues that (1) violence com

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37

Ulrich, Edward Theodore. "Learning Hinduism through a Rural Homestay in South India." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (January 31, 2018): 56–69. http://dx.doi.org/10.36366/frontiers.v30i1.404.

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As a professor of theology with expertise in interreligious issues, I designed a January Term course on Hinduism set in south India. The course met liberal arts requirements and was designed for predominantly upper Midwestern students with Catholic and Protestant backgrounds. The focus was not on major sites but on meeting people in the countryside. Also, the course moved traditional learning and pedagogy into a living space by staying for six nights, during the Pongal harvest festival, in rural homes in Tamil Nadu. In terms of academics, the course was originally designed to focus on ascetici

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Ferrari, Fabrizio M. "Rachel Fell McDermott: Revelry, Rivalry, and Longing for the Goddesses of Bengal: The Fortunes of Hindu Festivals. xviii, 372 pp. New York: Columbia University Press, 2011. £20.50. ISBN 978 0 231 12919 0." Bulletin of the School of Oriental and African Studies 75, no. 2 (June 2012): 409–10. http://dx.doi.org/10.1017/s0041977x12000328.

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Brittlebank, Kate. "Sakti and Barakat: The Power of Tipu's Tiger." Modern Asian Studies 29, no. 2 (May 1995): 257–69. http://dx.doi.org/10.1017/s0026749x00012725.

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A figure who walks larger than life through the pages of eighteenthcentury south-Indian history is Tipu Sultan Fath Ali Khan, who held power in Mysore from 1782 until his death at the hands of the British in 1799. In general, scholars of his reign have taken a mainly Eurocentric approach, essentially concentrating on his external relationships and activities, particularly with regard to the French and the British, while more recently there has been some examination of his economy and administration. Recent research into both kingship and religion in south India raises issues which suggest that

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Urban, Hugh B. "DESEO, SANGRE Y PODER – GEORGES BATAILLE Y EL ESTUDIO DEL TANTRA HINDÚ EN EL NORESTE DE LA INDIA." Revista Científica Arbitrada de la Fundación MenteClara 1, no. 3 (December 20, 2016): 26–48. http://dx.doi.org/10.32351/rca.v1.3.22.

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Este artículo analiza el tantra hindú y la adoración de la diosa en el noreste de la India. Para esto se vale de varias de las ideas de Bataille sobre el erotismo, el sacrificio y la transgresión, al tiempo que las repiensa de manera crítica. Específicamente, analiza la adoración de la diosa Kamakhya y su templo en Assam, que es venerado como uno de los más antiguos «centros de poder» o asientos de la diosa en el sur de Asia y como el centro del órgano sexual de la diosa. En muchos sentidos, el trabajo de Bataille es extremadamente útil para comprender la lógica de la transgresión y el uso de

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41

Dobia, Brenda. "Approaching the Hindu Goddess of Desire." Feminist Theology 16, no. 1 (September 2007): 61–78. http://dx.doi.org/10.1177/0966735007082517.

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42

Urita, Michiko. "The Xenophilia of a Japanese Ethnomusicologist." Common Knowledge 27, no. 1 (January 1, 2021): 86–103. http://dx.doi.org/10.1215/0961754x-8723047.

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This autobiographical, sociological, and musicological essay, written for a symposium on xenophilia, concerns how the love of a foreign culture can lead to a better understanding and renewed love of one’s own. The author, a Japanese musicologist, studied Hindustani music with North Indian masters, both Hindu and Muslim, and concluded that it is the shared concept of a “sound-god” that brings them together on stage in peaceful celebration with audiences from religious communities often at odds. The author’s training in ethnomusicology began in India in 1992, immediately after the violent demoli

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Fibiger, Marianne. "When The Hindu-Goddess Moves To Denmark." Bulletin for the Study of Religion 41, no. 3 (October 9, 2012): 29–36. http://dx.doi.org/10.1558/bsor.v41i3.29.

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This article will focus primarily on how the adaption-process into a Danish environment has provided a local ??kta-cult from Sri Lanka with a special narrative, and with symbols and text that it, most likely, would not have had if it were still in Sri Lanka. This is important with regards to understanding religion as a dynamic phenomenon, but also in relation to understanding how a tradition not only survives in a new setting but also expands in new environments.

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Bolle, Kees W., and William P. Harman. "The Sacred Marriage of a Hindu Goddess." Journal of the American Oriental Society 112, no. 3 (July 1992): 512. http://dx.doi.org/10.2307/603106.

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Chakravarty, Saumitra. "Kali, Untamed Goddess Power and Unleashed Sexuality: A Study of the 'Kalika Purana' of Bengal." Journal of Asian Research 1, no. 1 (June 1, 2017): 1. http://dx.doi.org/10.22158/jar.v1n1p1.

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<p><em>This paper attempts to analyse the paradox inherent in the myth of Kali, both in her iconic delineation and the rituals associated with her worship as depicted in the twelfth century Kalika Purana. The black goddess Kali breaks conventional stereotypes of feminine beauty and sexuality in Hindu goddess mythology. She is the dominant sexual partner straddling the prone Siva and the wild warrior goddess drinking demon blood. She is originally depicted as a symbol of uncontrolled fury emerging from the fair, beautiful goddess Ambika in the battle with the demons in older goddess

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Weiss, Sarah. "Rangda and the Goddess Durga in Bali." Fieldwork in Religion 12, no. 1 (September 26, 2017): 50–77. http://dx.doi.org/10.1558/firn.33750.

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This article examines Rangda and her role as a chthonic and mythological figure in Bali, particularly the way in which Rangda’s identity has intertwined with that of the Hindu goddess Durga— slayer of buffalo demons and other creatures that cannot be bested by Shiva or other male Hindu gods. Images and stories about Durga in Bali are significantly different from those found in Hindu contexts in India. Although she retains the strong-willed independence and decision-making capabilities prominently associated with Durga in India, in Bali the goddess Durga is primarily associated with violent and

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Pierce, James F. "Revelry, Rivalry, and Longing for the Goddesses of Bengal: The Fortunes of Hindu Festivals, by Rachel Fell McDermott, New York: Columbia University Press, 2011, xviii + 372 pp. ISBN 978-0-231-12918-3, US$90.00 (cloth); ISBN 978-0-231-12919-0, US$29.50 (paperback)." Religion 44, no. 4 (June 20, 2014): 717–20. http://dx.doi.org/10.1080/0048721x.2014.929445.

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Tary Puspa, Ida Ayu, and Ida Bagus Subrahmaniam Saitya. "Position Tapini In Yajña Ceremony: Perspective Tealogi Hindu." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (June 1, 2019): 92. http://dx.doi.org/10.25078/ijhsrs.v3i1.796.

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<p><em>Tapini</em> has a strategic position in the <em>yajña</em> ceremony This feminist figure in the perspective of Hindu theology has been able to become a ceremonial leader even though it is customary to wait until the Pedanda dies. However, sometimes also in a Pakraman Village such as Sanur, the Pedanda of the one who has not died gives Pedanda his wife the opportunity to become the leader of the ceremony when she is overwhelmed to accept the wishes of Hindus so that she becomes the leader of the <em>yajña</em> ceremony . This shows that the curre

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Moodie, Deonnie. "ON BLOOD, POWER, AND PUBLIC INTEREST: THE CONCEALMENT OF HINDU SACRIFICIAL RITES UNDER INDIAN LAW." Journal of Law and Religion 34, no. 2 (August 2019): 165–82. http://dx.doi.org/10.1017/jlr.2019.24.

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AbstractCritiques of animal sacrifice in India have become increasingly strident over the past fifteen years. In the state of West Bengal, many of these critiques center on Kālīghāṭ, a landmark Hindu pilgrimage site in Kolkata where goats are sacrificed daily to the goddess Kālī. However, while similar critiques of this practice have resulted in many Indian states pushing to ban it—or enforce previous bans of it—no such legal action has been issued in West Bengal. Instead, in 2006, the Calcutta High Court ruled that this practice must be visually concealed at Kālīghāṭ. Drawing on modernist not

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White, David Gordon, and Tracy Pintchman. "The Rise of the Goddess in the Hindu Tradition." Journal of the American Oriental Society 116, no. 2 (April 1996): 356. http://dx.doi.org/10.2307/605770.

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