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1
Ahmed, Nazeer. "Beyond Turk and Hindu." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 136–39. http://dx.doi.org/10.35632/ajis.v19i3.1932.
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Beyond Turk and Hindu grew out of a collection of papers presented at a conferenceon "Islam in South Asia," held at Duke University in April 1995. Ithas 3 sections, 13 chapters, 8 photographs, 3 maps, 2 tables, a glossary, andan index. The book deals with the broad subject of civilizational interfaces inthe South Asian context. It belongs to the category of interfaith relations andis addressed to a general audience interested in the Hindu-Muslim dialectic.The authors do not accept the premise that interreligious differences inSouth Asia are set and irreconcilable. To quote the editor: "We vigorouslycontend that there is a larger point to make, namely, that the constant interplayand overlap between Islamic and Indic worldviews may be at least aspervasive as the Muslim-Hindu conflict ... " This position is a challenge tothose scholars who view India and Pakistan as embodiments of two separatereligious identities.Section One contains three essays on textual analysis to assess the samenessand otherness of identity formation. The authors do not avoid the controversiesthat are bound to emerge from the sometimes disparaging tennsused by Hindus and Muslims to refer to each other, or the animosities thathave emerged from the desecration of mosques and temples:Arabic and Persian use of the term Hindu had a range of meanings thatchanged over time, sometimes denoting an ethnic or geographic referentwithout religious content. Similarly, Indic texts referring to the invadersfrom the northwest used a variety of terms in different contexts, includingyavanas, m/ecchas,farangis, musafmans, and Turks. These terms sometimescarried a strong negative connotation, but they rarely denoted a distinctreligious community conceived in opposition to Hindus. In and ofthemselves, however, such terms tell us little. To understand the usage ofthese terms, one must move beyond the terminology itself- beyond Turkand Hindu - to analyze the framing categories and generic contexts withinwhich these terms are used.The authors illustrate the power of bidirectional cultural forces by offeringthe example of the Punjab's Bulle Shah and Bengal's mystical Satya Pir.Bulle Shah, a contemporary of Shah Waliullah of Delhi, lived in the late ...
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Akram, Dr Muhammad, and Dr Ayesha Qurrat Ul-Ain. "ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات." ĪQĀN 3, no. 01 (February 1, 2021): 123–74. http://dx.doi.org/10.36755/iqan.v3i01.240.
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Three types of academic sources are crucial for understanding the Hindu tradition in our times: a) scriptures and the classical texts that are available mostly in Sanskrit b) works in the English language produced by orientalists, religious studies scholars, and some modern Hindu religious leaders themselves, and c) writings of colonial/post-colonial Hindu and Muslim scholars on Hinduism in Hindi/Urdu language that is understood by a vast majority of the population in South Asia. Many Hindu authors used to write on their religion in Urdu using the Perso-Arabic script in colonial India. Similarly, some Muslim authors also produced scholarly works on Hinduism in Urdu, which could open up better Hindu-Muslim understanding. However, Urdu ceased to be the medium of such writings when religion and language surfaced as two vital factors in national identity constructions in the changing sociopolitical milieu, a process through which the Urdu language became associated with Muslim culture and religion. As a result, the number of Urdu works on Hinduism decreased sharply after British India's partition along religious lines. Nevertheless, this body of Urdu literature is an essential part of the history of modern Hinduism. Keeping this in view, we have produced a comprehensive thematic bibliography of Urdu works on Hinduism, including books, dissertations, and journal articles, which would help preserve the history of the indigenous study of Hinduism in modern times.
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Vanina, Eugenia. "‘Blackened face’: Emotional Community and the Hindu Nationalist Interpretation of History." Emotions: History, Culture, Society 4, no. 1 (September 14, 2020): 66–90. http://dx.doi.org/10.1163/2208522x-02010078.
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Abstract When in 1664 the Mughal emperor Aurangzeb appointed a Rajput general, Mirza Raja Jai Singh Kachwaha, as commander-in-chief of a punitive army sent against the Maratha warlord Shivaji, contemporary authors recorded it dispassionately as a trivial occurrence. Emotional perception of the event had changed drastically by the early twentieth century, when the proponents of Hindu nationalism began to view Jai Singh with disgust and anger as a ‘traitor to the Hindu nation’. Analysis of ‘Letter of Maharaja Shivaji to Mirza Raja Jai Singh’ (‘Mahārāj Śivājī kā patr Mirzā Rājā Jai Siṅgh ke nām’), by the Hindi classic poet Suryakant Tripathi Nirala, discloses the communicative means employed by the author to ‘reboot’ the emotional attitudes of his readers and to rope them into the emotional community of Hindu nationalists.
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Etika, Tiwi, and Anne Schiller. "Kaharingan or Hindu Kaharingan." Nova Religio 25, no. 4 (May 1, 2022): 64–87. http://dx.doi.org/10.1525/nr.2022.25.4.64.
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Many scholars have addressed processes whereby local faiths have come to be classified as Hindu. In Indonesia, such classifications are of profound significance among practitioners and for the state. For some Ngaju Dayaks, an indigenous people of Indonesian Borneo, obtaining recognition of Kaharingan, the traditional faith, as Hinduism was part of a struggle for social justice. Others demand that the alliance between Kaharingan and Hinduism be dissolved. The article explores the goals and activities of two important religious organizations committed to Kaharingan’s survival and promulgation in different forms. The authors argue that differences between the two lend insight into how and why this faith is simultaneously classified as both a new and an old religion in Indonesia, as both Hinduism and not-Hinduism, and they suggest that the Kaharingan case encourages reflection on what constitutes a “new” religious movement.
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Naz, Sabir, Abdul Khaliq, and Rasheed Ahmad. "Social Responsibility in Sanatan Dharm (Hinduism) (Four-fold Social Class System and Rejection of Untouchability)." Global Sociological Review VI, no. III (September 30, 2021): 11–17. http://dx.doi.org/10.31703/gsr.2021(vi-iii).02.
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Hinduism (Sanatan Dharm) provides social life guidance. The four main Varṇs (classes) i.e., Brahman,Khashtri, Vaish, and Shudr suggest an ethics for all the main human activities in society. But the Brahmans often misconstrued the true meaning of this class system and considered them superior in society. They oppressed the Shudras caused them much suffering. Many Hindu thinkers and writers have conceded these historical facts. They have tried to remind Hindus of their true values and social responsibility. Modern Hindu thinkers have been inspired by the classics of Sanatan Dharm, such as the Bhagavad Gita and the Ramayan. These classics articulate the social values of human beings, according to Sanatan Dharm. The Dharm never lets anybody down based on Varn, caste, creed, blood,or profession. Shrila Prabhupada, Swami Vivekanand, Dr. Ambedkar all are modern authors whose thinking has developed these values into a social philosophy.
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Suhardi, Untung. "KAJIAN RAGAM PENYULUH INFORMATIF DALAM MENCEGAH ISU NEGATIF BIDANG AGAMA HINDU." Dharma Duta 17, no. 2 (January 20, 2020): 34–49. http://dx.doi.org/10.33363/dd.v17i2.387.
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Abstrak
The research aims to explain the tasks and functions of the in-depth informative extension that provides the construction of Hindu people in South Sumatra, knowing how to provide information on the Infomative counseling program in solving problems that often And the success of the informative counseling program in South Sumatra. This type of research uses a descriptive method of qualitative analysis. Data collection techniques are conducted by interview, observation, and collection of skunder data, while the technical data analysis is done by reducing the data display (data presentation), verfication and withdrawal of conclusions. In this study, the authors interviewed 10 informant, 6 non-civil servants, and 4 Hindus in South Sumatra. The results showed that from the informative counselling program, the spiritual Guidance program, the economic program of the general, the National educational Mental program can ward off negative issues that often occur in South Sumatra. There are factors Supporting the implementation of informative outreach program is the support of non-civil servants as well as all the concentrations of Hindus in South Sumatra so that the success of informative extension program runs optimally and is quite good.
Oleh:
Untung Suhardi
Ketut Deni Wiryanthari
Yan Mitha Djaksana
I Made Biasa
I Made Jaya Negara Suarsa Putra
Jurusan Penerangan Agama
Sekolah Tinggi Agama Hindu Dharma Nusantara Jakarta
Email: untungsuhardi18@gmail.com
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McDaniel, June. "Introduction to “Religious Experience in the Hindu Tradition”." Religions 10, no. 5 (May 16, 2019): 329. http://dx.doi.org/10.3390/rel10050329.
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This special issue of Religions brings together a talented group of international scholars who have studied and written on the Hindu tradition. The topic of religious experience is much debated in the field of Religious Studies, and here we present studies of Hindu religious experience explored from a variety of regions and perspectives. They are intended to show that religious experience has long been an important part of Hinduism, and we consider them to be important and relevant. As a body of scholarship, these articles refine our understanding of the range and variety of religious experience in Hinduism. In addition to their substantive contributions, the authors also show important new directions in the study of the third-largest religion in the world, with over one billion followers. This introduction will discuss some relevant issues in the field of Indology, some problems of language, and the difficulties faced in the study of religious experience. It will also give a brief sketch of the religious experiences described by our authors in some major types of Hinduism.
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Norhalisa, Eddy Lion, and Dotrimensi. "MAKNA SEPUNDU BAGI MASYARAKAT AGAMA HINDU KAHARINGAN DALAM UPACARA TIWAH DI DESA TUMBANG MANJUL KECAMATAN SERUYAN HULU KABUPATEN SERUYAN." Jurnal Paris Langkis 1, no. 1 (August 17, 2020): 15–20. http://dx.doi.org/10.37304/paris.v1i1.1666.
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The issues discussed are the Meaning of Sapundu for Hindu Kaharingan Religion in the Tiwah Ceremony for the Community in Tumbang Manjul Village, Seruyan Hulu District, Seruyan District. Seruyan The object of this research is all the people involved in the research. The research method used is the Qualitative Inductive method. The instruments of this research include: observation sheet, interview to find out the meaning of Sapundu for Hindu Kaharingan Religion in Tiwah Ceremony for the Community in Tumbang Manjul Village, Seruyan Hulu District, Seruyan District. Data analysis techniques, the authors use descriptive analysis as follows: data collection, data reduction, presentation data or data display then drawing conclusions or data verification. The results of this study are the meaning of sapundu for the kaharingan religious community is a place to bind animal victims as an intermediary bodyguard for spirits that died to go to lewu tatau or heaven. Sapundu statue has a function that is as education, especially in Hindu education from Tattwa, Susila and the third ceremony. This is the basic framework of Hinduism. The value of Tattwa education can be seen from the attributes of God, Social can be assessed from human behavior during his lifetime described with the sapundu statue. The religious function in the Sapundu Statue for the Hindu Kaharingan community interprets sacred and sacred acts and symbols that are profane with symbolic interactions
Adapun permasalahan yang dibahas yaitu Makna Sapundu Bagi Agama Hindu Kaharingan Dalam Upacara Tiwah Bagi Masyarakat Di Desa Tumbang Manjul Kecamatan Seruyan Hulu Kabupaten Seruyan.Penelitian ini bertujuan untuk mengetahui Makna Sapundu Bagi Agama Hindiu Kaharingan Dalam Upacara Tiwah Bagi Masyarakat Di Desa Tumbang Manjul Kecamatan Seruyan Hulu Kabupaten Seruyan Objek dalam penelitian ini adalah semua masyarakat yang terlibat dalam penelitian. Metode penelitian yang digunakan adalah metode Induktif Kualitatif. Instrumen penelitian ini meliputi : lembar observasi, wawancara untuk mengetahui Makna Sapundu Bagi Agama Hindu Kaharingan Dalam Upacara Tiwah Bagi Masyarakat Di Desa Tumbang Manjul Kecamatan Seruyan Hulu Kabupaten Seruyan.Teknik analisis data, penulis menggunakan analisis deskriptif Sebagai Berikut: pengumpulan data, reduksi data, penyajian data atau display data kemudian penarikan kesimpulan atau verifikasi data. Hasil penelitian ini adalah Makna sapundu bagi masyarakat agama kaharingan adalah tempat mengikat hewan korban sebagai perantara pengawal bagi roh yang meningal untuk menuju lewu tatau atau surga. Patung Sapundu mempunyai fungsi yaitu sebagai pendidikan, terutama dalam pendidikan Agama Hindu dari Tattwa, Susila dan Upacara ketiga hal ini merupakan kerangka dasar Agama Hindu.Nilai pendidikan Tattwa dapat dilihat dari sifat-sifat Tuhan, Sosial dapat dinilai dari tingkah laku manusia pada masa hidupnya digambarkan dengan patung sapundu.Fungsi religius dalam Patung Sapundu bagi masyarakat Hindu Kaharingan menginterpretasikan tindakan dan simbol-simbol yang bersifat sakral dan mensakralkan yang bersifat profan dengan interaksi simbolik
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Morita Nobre Mattos, Tatiana, and Uberto Afonso Albuquerque da Gama. "Bases of Hindu Culture: Philosophical Schools and Their Contribution to World Spirituality." Revista Científica Multidisciplinar Núcleo do Conhecimento 16, no. 03 (March 30, 2021): 43–72. http://dx.doi.org/10.32749/nucleodoconhecimento.com.br/philosophy-en/world-spirituality.
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Hindu culture is one of the oldest and most complete philosophical structures with spiritualist purpose formulated in the history of mankind. Recognized for its depth, complexity and breadth of reasoning, which virtuously associates the scientific root with spiritual subjects in explanations about manifestation and divine reality. This article, whose general objective is to present the bases on which this philosophical-cultural system, and its structure of thought, was based, and, for specific objectives, to demonstrate how it contributed to the formulation of the main religions and philosophies of the world, which aim to help man to re-find his true nature. As a methodology, a bibliographic research was carried out that covered both Western authors, researchers of culture and philosophy of the East, as well as Eastern authors, renowned for their explanation about the studies of the Hindu tradition. It was found that the works that explain the influence of the ancient structure of eastern philosophical and scientific thought, especially the Hindu tradition, present the depth and dedication that this theme requires and evidences the need for continuity and expansion of the study carried out.
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PIRBHAI, M. REZA. "DEMONS IN HINDUTVA: WRITING A THEOLOGY FOR HINDU NATIONALISM." Modern Intellectual History 5, no. 1 (April 2008): 27–53. http://dx.doi.org/10.1017/s1479244307001527.
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This article explores the vast body of English language works on Hinduism published since 1981 by Voice of India—an influential right-wing Hindu publishing house headquartered in New Delhi, but contributed to by Indians at “home” and in diasporic communities, as well as Europeans and North Americans. Focus on the construction of the Hindu “Self” and the non-Hindu “Other” shows the manner in which European thought, primarily represented by the contributions of colonial-era British and German indologists, but bolstered by evangelicals, Utilitarians and Arabo-Islamicists from the same era, has become an important feature of postcolonial forms of Hinduism. In particular, the influence of fin de siècle German indologist Paul Deussen, mediated by such colonial-era Hindu thinkers as Swami Dayananda, Swami Vivekananda, Sri Aurobindo Ghose and Mahatma Gandhi, not only defines Voice of India's theology, but leads to the construction of a Hindu Self that is the personification of “Aryan godliness” and a non-Hindu Other that is essentialized as a “Semitic Demon.” Although closely associated with and often serving the political initiatives of the Sangh Parivar, the authors of this theology have been kept at arm's length by the organization for reasons of political expediency. Both the growing network of contributors to and consumers of this view, and its periodic use by the Sangh Parivar, insure that it represents a significant development in the ideology of Hindutva.
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Varughese, E. Dawson. "Post-millennial “Indian Fantasy” fiction in English and the question of mythology: Writing beyond the “usual suspects”." Journal of Commonwealth Literature 54, no. 3 (December 7, 2017): 460–74. http://dx.doi.org/10.1177/0021989417738282.
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Focusing on two novels published in 2016, one by HarperCollins India and the other by Hachette India, this paper argues that Savage Blue by Balagopal and Dark Things by Venkatraghavan carve out a new space in post-millennial Indian speculative fiction in English, namely one that does not privilege ‘Hindu Indian mythology’ tropes. Such tropes have been espoused by a growing number of authors whose novels are anchored in Hindu Indian mythology and narratives of itihasa since the early 2000s. Banker, Tripathi, and Sanghi are generally recognized as the authors who first published in this post-millennial genre of Indian fiction in English. This discussion of the novels by Balagopal and Venkatraghavan, alongside ideas of how ‘fantasy’ as a genre has been, and continues to be defined, raises questions about how we might think about ‘Indian fantasy’ as a genre term within the domestic Indian book market and how it intersects with post-millennial Indian living, Indianness, and the popular imaginary.
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Surya Marta Dinata, I. Gede, Ni Komang Sutriyanti, and Gek Diah Desi Sentana. "Seksologi Hindu Dalam Lontar Rukmini Tattwa." Jurnal Penelitian Agama Hindu 3, no. 1 (June 10, 2019): 98. http://dx.doi.org/10.25078/jpah.v3i1.822.
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<p><em>Health of human reproduction is one of the important things that must be considered as a repair tool for women, the development of the age is increasing, the development of reproductive health disease is very worrying as much we hear now. Health tools must be considered by caring for medical devices themselves. There are many kinds of treatments offered for modern health care. In the religion of sexuality there is a lot of it in the ancient manuscripts which know less, one of them is Lontar Rukmini Tattwa</em><em><br /> The results of the study: (1) Sexology in Lontar Rukmini Tattwa contains various kinds of health ingredients for self-care and also intimate organs in both men and women. Judging from the contents of the palm leaf, the sexology in Lontar Rukmini Tattwa is a sexology about the health of intimate organs and treatments for the health and beauty of the body. In Lontar Rukmini Tattwa there are approximately 157 types of herbs used to treat self and intimate organs. From approximately 157 types of herbs, the authors group them into 6 types of potions related to their activities, including (1) male and female, 2 ) Potions for beauty care, (3) Potions for bodily ailments, (4) Potions during intercourse, (5) Passion concoctions, (6) Potions to get help. The ingredients in Lontar Rukmini Tattwa use most of the medicinal plants, among others, laos, pepper, manjakane, turmeric, ginger, meeting comedy, temu ireng, sugar cane, grass puzzles, agave, lotus plants, lace. The values contained in Lontar Rukmini Tattwa are Theological Values, Ethical Values, and Social Values.</em></p>
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FRAMARIN, CHRISTOPHER G. "The value of nature in Indian (Hindu) traditions." Religious Studies 47, no. 3 (August 16, 2010): 285–300. http://dx.doi.org/10.1017/s0034412510000387.
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AbstractMany authors claim that certain Indian (Hindu) texts and traditions deny that nature has intrinsic value. If nature has value at all, it has value only as a means to mokṣa (liberation). This view is implausible as an interpretation of any Indian tradition that accepts the doctrines of ahiṃsā (non-harm) and karma. The proponent must explain the connection between ahiṃsā and merit by citing the connection between ahiṃsā and mokṣa: ahiṃsā is valuable, and therefore produces merit, because ahiṃsā is instrumentally valuable as a means to mokṣa. Ahiṃsā is a means to mokṣa, however, because it produces merit. Hence the explanation is circular. Additionally, this view entails that morality is strictly arbitrary – it might just as well be that hiṃsā (harm) produces merit, and ahiṃsā produces demerit. An alternative interpretation that avoids these problems states that the value of ahiṃsā derives from the intrinsic value of the unharmed entities.
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Krisdiana, Putri, and Misbahuddin. "Religious Elit’s Communication and Strategy in Building Attitude of Tolerance in Plural Society in the Gunungsari West Lombok." Journal of Islamic Communication and Counseling 2, no. 1 (January 31, 2023): 16–33. http://dx.doi.org/10.18196/jicc.v2i1.37.
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This article discusses the strategy of the religious elite in building tolerance for a plural society in Gunungsari, West Lombok. The main problem studied is the strategy of Islamic and Hindu religious elites in internalizing and externalizing the value of religious tolerance in a plural society in Gunungsari. The writer uses three methods to get data about the main problem: observation, interview, and documentation. After conducting an analysis using qualitative methods, the authors found that religious elites had three strategies for instilling an attitude of tolerance: (1) Islamic religious elites instilled tolerance values in Muslim communities at religious events such as recitations at mosques. Likewise, the Hindu religious elite, their religious elite instills a value of tolerance at Piodalan events at temples, (2) The religious elite of Islam and Hinduism are the example, and role models for their followers and congregations, (3) In the event of a conflict, the Muslim and Hindu religious elites look for problem points by establishing communication to obtain a fair solution for both parties.
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Nugteren, Albertina. "Hindu Ritual Dynamics: Case Studies from Contemporary Western Europe: Introduction." Journal of Religion in Europe 2, no. 2 (2009): 71–84. http://dx.doi.org/10.1163/187489209x436991.
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AbstractIn the study of religion, Ninian Smart and Kim Knott were among the first to make a plea to investigate 'ethnic minority' or 'migrant' religion, and to indicate trends and patterns. In the 1990s a gradual vocabulary shift, from 'migration' to 'diaspora,' took place, at least in religious studies. Diaspora communities have increasingly become visible in public life, and their places of worship have begun to be recognisable features of the religious mosaic in many European cities. This special issue on Hindu ritual dynamics in western Europe starts with an introductory essay on some of the basic expressions used in the descriptions and analyses by the various authors. The introduction gives the reader a first impression of the ritual space that Hindu communities in the United Kingdom, the Netherlands, Norway, and Switzerland are occupying today.
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Kunwar, Ramesh Raj, and Nabin Thapaliya. "A Preliminary Study of Pilgrimage Tourism in Barahachhetra, Nepal." Gaze: Journal of Tourism and Hospitality 12, no. 1 (March 13, 2021): 126–70. http://dx.doi.org/10.3126/gaze.v12i1.35681.
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Pilgrimage is an age-old phenomenon for people of all religions. Pilgrimage is often been defined as a journey resulting from religious causes, externally to a holy site, and internally for spiritual purposes and internal understanding. For the Hindus, Pilgrimage is associated with Moksha (liberation), one of the four Purusharthas (virtues), the other three being Artha (material value) Dharma (righteousness), and Kama (pleasure). The concept of pilgrimage tourism in the Hindu tradition is a recent one. In Nepal, where tourism has largely remained a seasonal business, pilgrimage tourism can be a perennial source of income especially because Nepal is home to some of the world’s most important sacred Hindu and Buddhist pilgrimage destinations. It is also noteworthy that according to 2011 official census in Nepal, more than 80 percent of the residents follow Hinduism (Central Bureau of Statistics, 2012, p.4) and Nepal shares a free border with India, the country with the largest number of Hindu residents, in absolute terms, in the entire world. Barahachhetra in Nepal is as important as other pilgrimage destinations in Nepal, however, no studies have been carried out so far on the status and potential of pilgrimage tourism in Barahachhetra. The authenticity of the pilgrimage sites, the hospitality culture and the peace experienced by pilgrims together provide a memorable pilgrimage tourism experience for the pilgrimage tourists visiting Barahachhetra. The prospect of pilgrimage tourism in Barahachhetra is immense and has a direct bearing on the preservation of the religious and cultural heritages as well as the economic condition of the residents therein. A coordinated approach initiated at the highest level of governance is required to study, promote and sustain pilgrimage tourism in Barahachhetra. In this study both pilgrimage tourism and religious tourism interchangeably used. Though spiritual tourism has become recently evolved, the authors did not visit on it although efforts have been made to highlight its significant in the introduction.
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Ashta, Arvind, and Mark Hannam. "Hinduism and microcredit." Journal of Management Development 33, no. 8/9 (September 2, 2014): 891–904. http://dx.doi.org/10.1108/jmd-07-2013-0091.
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Purpose – The purpose of this paper is to show that the microfinance industry practices can benefit from the culture and spiritual traditions of a country. Design/methodology/approach – The authors use the Bhagavad Gita and the codes of Manu and Kautilya to describe the background of Hindu teaching and practical wisdom. The authors use a case study of a Hindu microfinance institution (MFI). Findings – The authors find that Indian spirituality is a case-based application of learning through experience. Research limitations/implications – The case used in this study is one of a religious organization led MFI. It would be interesting to have follow up case studies of for-profit organizations and study their philosophy and links to spiritual traditions. Practical implications – The authors find that business in general, and MFIs in particular, should adopt risk-based pricing. The specificities of each product, its delivery and price should be based on continuous learning from experience of helping customers. Thus a case-based approach to product development and pricing is required. Social implications – This paper is a response to the current criticism of microfinance and argues for more tolerance on the part of society and more sensitivity on the part of MFIs. The case study shows that with the right attitude, it is possible to balance societal interests, customer needs and the institution's growth. Originality/value – This is the first paper on microfinance which looks at outsourcing from a spiritual viewpoint and launches a debate on whether “playing God” is useful.
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Kooria, Mahmood. "An Abode of Islam under a Hindu King: Circuitous Imagination of Kingdoms among Muslims of Sixteenth-Century Malabar." Journal of Indian Ocean World Studies 1, no. 1 (September 29, 2017): 90. http://dx.doi.org/10.26443/jiows.v1i1.21.
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When Vasco da Gama asked the Zamorin (ruler) of Calicut to expel from his domains all Muslims hailing from Cairo and the Red Sea, the Zamorin rejected it, saying that they were living in his kingdom “as natives, not foreigners.” This was a marker of reciprocal understanding between Muslims and Zamorins. When war broke out with the Portuguese, Muslimintellectuals in the region wrote treatises and delivered sermons in order to mobilize their community in support of the Zamorins. Such treatises, which had very strong jihadi content, are very interesting to analyze. Most authors of these works extensively invoked classical Islamic texts, such as the Quran and Hadīths, and the theocratic-geographical units of dār al-Islam (“abode of Islam”) in contrast to the dār al-ḥarb (“abode of war”) in order to incite jihad against the Portuguese. Some of them highlighted the Hindu Zamorin as possessing the requisite moral, cultural and political qualities to rule a region, as opposed to corrupt Muslim kings who forged alliances with the “cross-orshipping” Portuguese. This article explores, within the context of “jihad” in Hindu-ruled territories, the background to these writings and the varied socio-cultural activities and preferences of their Muslim authors.
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Et. al., R. Manikandan,. "Misbeliefs of an Ideal World in Amish Tripathi’s Immortals of Meluha." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 2 (April 11, 2021): 1115–16. http://dx.doi.org/10.17762/turcomat.v12i2.1130.
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Amish Tripathi, the bored banker-turned-happy-author of Indian writing in English, has written seven novels till in two series. His novels are famous for his recreation of Indian Hindu mythology and have been sold over seven million copies. The first series Shiva Trilogy deals with Shiva Puranas whereas the second series Ramchandra Series is a fantasy retelling The Ramayana. The concept of Ideal society has been represented by several authors starting from Plato’s Republic to Ursula Le Guin’s The Dispossessed. But, Amish Tripathi is one of the few authors who has created an Ideal world only to show that there can never be an ideal world.
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Silk, Jonathan A., and Péter-Dániel Szántó. "Trans-Sectual Identity." Indo-Iranian Journal 62, no. 2 (June 12, 2019): 103–61. http://dx.doi.org/10.1163/15728536-06202001.
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Abstract The Praśnottararatnamālikā is a small tract containing 62 questions, paired with their answers. It is extraordinary that this text has been transmitted within Hindu, Jaina and Buddhist traditions, in Sanskrit, Prakrit and Tibetan, variously attributed to different authors. The present study examines what is known of the text, which from early on drew the attention of modern scholars, and presents editions of its Sanskrit and Tibetan versions, along with a translation and annotations.
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Davis, Donald R. "Seeing through the law: A debate on caste in medieval Dharmasastra." Contributions to Indian Sociology 56, no. 1 (February 2022): 17–40. http://dx.doi.org/10.1177/00195561221092889.
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It is well known that the legal texts of the Hindu tradition known as Dharmaśāstra vigorously defend caste and social hierarchy. Studies of the nature of caste in this textual tradition, however, have overlooked the important argument that legal texts and categories define and determine caste status. This article examines two major commentaries of the Dharmaśāstra tradition from medieval India and shows how they fit into a wider philosophical debate about the nature of caste as a social institution. With comparisons to studies of race in America, I emphasise the instability of sight or vision as the determinate factor in the social construction of caste. Rather, following medieval Hindu law authors, I argue that caste, like race, is produced and sustained through the cultivation and promulgation of legal rules and categories. The constitutive role of the law in the reproduction of caste thus has a deeper history that merits further attention to understand the sociology of caste.
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Ackerly, Brooke A. "Introduction to Symposium on The Humble Cosmopolitan by Luis Cabrera." Comparative Political Theory 1, no. 2 (December 30, 2021): 263–67. http://dx.doi.org/10.1163/26669773-bja10026.
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Abstract This piece introduces a symposium on Luis Cabrera’s The Humble Cosmopolitan (Oxford University Press, 2020), which is a comparative political theory text in three senses. First, it expands conventional conversation partners to include authors who are engaged in constructing their nation out of a colonial context, principally, Bhimrao Ramji Ambedkar is a scholar, politician, Chairman of the Constitutional Drafting Committee for the newly independent India, and Dalit activist (“Dalit” being the self-applied term for those outside of the Hindu caste hierarchy) and Madhavrao Sadashivrao Golwalkar, the historical thought leader of Hindu nationalism. Second, Cabrera reaches across the colonized-colonizer divide, engaging with intra-nation difference, enabling cross-time comparisons, broadening the moral and political meanings of, contributions to, and criticisms of cosmopolitan thinking. Third, using grounded normative theory, it is methodologically comparative, utilizing the author’s own empirical research through over 150 interviews of activists and politicians from both Indian and European cosmopolitan and anti-cosmopolitan struggles.
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Jaga, Ameeta, and Jeffrey Bagraim. "Work-family conflict among Hindu mothers in South Africa." International Journal of Manpower 38, no. 8 (November 6, 2017): 1086–101. http://dx.doi.org/10.1108/ijm-12-2013-0280.
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Purpose The purpose of this paper is to understand the interplay between cultural values and work-family conflict (WFC) among Hindu mothers in South Africa (SA). Design/methodology/approach In total, 20 Hindu mothers in full-time paid employment participated in individual in-depth interviews. The authors used thematic analysis to analyze the interview transcripts. Findings Three themes emerged from the participants’ work-family narratives: a strong collective identity in relation to family, traditional gender beliefs, and family deference. These themes reflect core Hindu cultural values and demonstrate that culture helps shape perceptions of WFC. Research limitations/implications The results highlight the importance of considering cultural values in work-family research and contribute to the limited knowledge on work-family experiences among ethnic minority groups, particularly in diaspora communities. Practical implications The findings should assist managers in designing work-family initiatives that will help alleviate the WFC experienced by mothers from ethnic minority groups. Social implications Understanding the work-family dynamics of mothers from ethnic minority groups facilitates the development of effective family-friendly policies, which may encourage them to enter and remain in the world of work. Such developments will help improve the skewed representation of previously disadvantaged groups in the workplace and promote the social transformation of South African society. Originality/value This study is one of very few that has explored cultural values and WFC among mothers from an ethnic minority group in a diaspora community. It contributes to the limited body of culture-sensitive work-family literature and establishes a base for further research on the topic.
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Palumbo, Patrizia. "BARBAROUS BRAHMINS, CONQUEST, AND ITALIAN IDENTITY IN PETRARCH'S DE VITA SOLITARIA." Forum Italicum: A Journal of Italian Studies 42, no. 1 (March 2008): 5–29. http://dx.doi.org/10.1177/001458580804200101.
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This essay analyzes Petrarch's views of the Indian Brahmins, elaborated by the author in De vita solitaria. In spite of the lack of previous critical attention to the subject, Petrarch's image of the Hindu sages as barbarous savages is an extremely significant repudiation of a centuries-old tradition of Christian authors, who mostly elevated the Brahmins to a model of asceticism, as opposed to the laxity of people of their own faith. Omitting the similarity between ideals of Christian and Hindu asceticism implicit in the writings of his Christian predecessors, Petrarch is able to fashion a less stern model of solitary life compatible with the dignity he attributed to earthly human existence and the scholarly persona without openly disparaging the severe ideals of renunciation circulating within Christianity since antiquity. In De vita solitaria, Petrarch's Brahmins, and India in general, lose the transcendental aura attributed to them by centuries of Orientalist discourse and are ultimately presented as a cultural curiosity gratifying the congenital inquisitiveness of the Italians and their colonizing ambitions.
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Singh, Vishal, and Anvita Pandey. "Urban water resilience in Hindu Kush Himalaya: issues, challenges and way forward." Water Policy 22, S1 (October 22, 2019): 33–45. http://dx.doi.org/10.2166/wp.2019.329.
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Abstract The urban population is expected to rise up to 68% by 2050, adding 2.5 billion people to the urban areas of the world. The majority of the rise is expected to be in the low-income countries of Asia and Africa. Several cities/towns in the Hindu Kush Himalaya (HKH) region are expanding at a rapid pace, putting additional pressure on water services and basic amenities for urban dwellers. Selected case studies undertaken by the authors suggest that the demand for water far exceeds municipal supply. Water governance in the HKH region remains a blind spot and challenges pertaining to urban water resilience are poorly understood. The paper is divided into three parts: the first outlines the development of towns and their water infrastructure through selected cases in the HKH, followed by key issues and challenges faced by urban systems and suggested measures to build urban resilience in order to deal with the projected rise in population, governance issues and anticipated changes in climate.
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Ванина, Е. Ю. "The Muslims of Pre-colonial India: Historical Narratives and Self-Identification." Диалог со временем, no. 78(78) (April 24, 2022): 189–202. http://dx.doi.org/10.21267/aquilo.2022.78.78.012.
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Статья рассматривает исторические нарративы Делийского султаната и Могольской империи в контексте самоидентификации мусульман. Если ранние хроники утверждали единственную идентичность мусульман – конфессиональную, требовавшую борьбы с «неверными», то в процессе территориально-культурной адаптации часть их стала позиционировать себя как жителей Индии, имеющих общую родину, культуру и историческое прошлое с местными индусами. В эпоху Моголов мусульманские и индусские авторы сконструировали общеимперский исторический дискурс, подчеркивающий лояльность власти как надконфессиональную ценность. Вместе с тем, тенденция чисто конфессиональной, неиндийской самоидентификации сохранилась и в колониальные времена стала основой мусульманского национализма. The paper discusses historical narratives of the Delhi sultanate and Mughal empire vis-à-vis Muslim self-identification. While the early chronicles established exclusively confessional identity of Muslims and glorified struggle against the ‘infidels’, the process of adaptation made a considerable part of Muslims position themselves as inhabitants of India sharing homeland, culture and, importantly, historical past, with local Hindus. In the Mughal epoch, Muslim and Hindu authors jointly constructed an imperial historical discourse highlighting loyalism as supra-communal value. At the same time, the tendency towards communal ‘un-Indian’ self-identification of Muslims has also been in force, to become, in colonial times, the basis for Muslim nationalism.
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Oktaviana, Ni Made, I. Wayan Mandra, and Ida Ayu Adi Armini. "PENYULUHAN AGAMA HINDU BAGI NARAPIDANA DI RUMAH TAHANAN KLAS II B NEGARA, KABUPATEN JEMBRANA." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 150. http://dx.doi.org/10.25078/jpah.v2i1.461.
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<p class="Default"><em>The State Detention Unit (Rutan) is the place where the suspect or defendant is detained during the process of investigation, prosecution and examination in court and place for inmate who are undergoing criminal verdict. Inmates obtain various forms of coaching that have been programmed by Rutan. Although it has gained various forms of counseling but not infrequently there are inmates who after freedom and return to community again commits a crime and resulted in the prisoner back into Rutan. So based on the phenomenon that happened, researcher interested to do research about counseling of Hinduism for prisoners in State Class II State B prison, Jembrana Regency, in order to prevent the return of prisoners to do criminal act and so that prisoners no longer re-enter into Rutan.</em></p><p class="Default"><em>The problems in this research are: (1) Form of execution of Hindu counseling for prisoners in Class II State Household Detention.B State, Jembrana District, (2) Factors that hamper the implementation of Hindu counseling for inmates in Prisons Class II. B State, Jembrana District, (3) How to overcome obstacles in the implementation of Hindu counseling for prisoners in the State Detention Class II.B State, Jembrana District. Theories used to analyze the problem are Structural Functional theory and the theory of Rangsang Balas. The subject of this study is the Prisoners in Rutan. Data collection methods used by the authors ie observation, interviews, literature, documentation, and data analysis techniques.</em></p><p class="Default"><em>The results showed that the forms of extension of Hinduism held in State Household of Class II B State were delivered in the form of Dharma Wacana, Dharma Sadhana and Dharma Yatra. Factors inhibiting the implementation of Hindu counseling for prisoners in State Detainee Class II B State that is the factor of lack of extension workers, funding factors, factors of inmates. Efforts to overcome obstacles in the implementation of Hindu counseling in the State Detainee Class II B State namely by empowering functionaries in the State custody and establish cooperation with related parties, carry out internal fund digging and attendance.</em></p>
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Nair, Smitha Sasidharan, and Rajesh Kalarivayil. "Mothering and Radical Selfcare: An Autoethnography of Participating in a Facebook Parenting Group." Feminist Encounters: A Journal of Critical Studies in Culture and Politics 7, no. 1 (March 1, 2023): 12. http://dx.doi.org/10.20897/femenc/12890.
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The article documents the experiences of parenting of an urban Indian Hindu middle-class couple at the intersection of virtual and physical spaces and ideas. The experiences and ideas documented in this paper have co-evolved as the authors are parenting their four-year-old daughter and realised how their participation in a Facebook parenting group is influencing them as parents. The relational perspective in autoethnography is used to examine the mutual influences between the authors as partners, parents, and participants in the Facebook parenting group. This is done to understand how our participation in the Facebook parenting group mutually influenced our understanding of ideas of empowered mothering and self-care. The paper draws from Audre Lorde’s idea of radical self-care to analyse the interactions on the online group on empowered mothering and self-care.
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Patmisari, Ida Ayu. "PENDIDIKAN NILAI AGAMA HINDU DALAM UPACARA MENEK BAJANG DI DESA YEHEMBANG KECAMATAN MENDOYO KABUPATENN JEMBRANA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 188. http://dx.doi.org/10.25078/jpah.v1i2.235.
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<p><em>Ceremony Menek Bajang is one type of Manusa Yadnya ceremony performed by Hindus. This ceremony is usually performed when the child has just grown up. But the symptoms that exist in society, not all people know the benefits in carrying out the ceremony Menek Bajang. Though many benefits contained in the ceremony Menek Bajang if people are able to implement in accordance with the rules of literature in the Hindu religion. The problems discussed are: (1) How is the procession of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district of Jembrana District, (2) What is the function of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district Jembrana District (3) What educational values are contained in the ceremony Menek Bajang in Yeh Embang village, Mendoyo Sub-district, Jembrana District. </em><strong><em></em></strong></p><p><em>The special purpose of this research are (1) To know the procession of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district, Jembrana District. (2) To know the function of Menek Bajang ceremony in Yehembang Village, Mendoyo Sub-district, Jembrana District. (3) To know the values of Hindu religious education contained in the Menek Bajang ceremony in the village of Yeh Embang Yehembang Mendoyo Sub-district Jembrana District. </em><em></em></p><p><em>This research has a general purpose that is to provide knowledge and increase public understanding about the function and value of Hindu religious education in Ceremony Menek Bajang in Yeh Embang village Mendoyo sub-district Jembrana District. So that people are able to apply the results of the research that the authors produce so that people understand about the implementation of Menek Bajang Ceremony implemented by every society. Theories used to analyze this problem are: Religious theory, from Edurkheim, Structural Functionalism theory, from Talcott Parsons, and Value Theory, from Max Scheler. The subject of this research is Hindu society of Yehembang Village, Data Collection Method is Observation of Menek Bajang ceremony, Interview to Hindu leader in Yehembang Village, Documentation Study and Library study. The data have been analyzed by qualitative descriptive analysis method with reduction measures, data presentation and conclusion. </em><em></em></p><em>The result of the research shows that (1) the procession of Menek Bajang ceremony can be seen from the preparation of upakara / banten which is assisted by the closest relatives, then prepared the banten for praying in Merajan followed by the ceremony of praying which at once Matur Piuning to the ancestors who have been bersentana at Merajan, then continued With ceremony Meprayascite, mebyokaon, natab which aims to Sang Hyang Semara Ratih can bersentana in the body of the child and continued with the show continued continued Nunas wangsupada; (2) the function of Menek Bajang ceremony, is to appeal to Ida Sang Hyang Widhi Wasa / God Almighty in His manifestation as Sang Hyang Smara Ratih, may be pleased to grant holy love to the person who is married and leads to the right path in order to realize good behavior and virtuous, in front of Widyadara - Wdyadari may wish to surrender all knowledge, intelligence, kerupawan, and beauty. The function that can be described is the religious function that is as a form of service Ida Sang Hyang Widhi Wasa because the actual done by humans is the command of God, the function of preservation of art and culture as a means of achieving balance and harmony of life as individuals and community groups, the function of education that is as affirmation of children , that a child who is being married is a child of adolescence or adulthood; (3) educational value Menek Bajang ceremony is Tattwa education of trustworthiness presented to the Lord, namely Susila Education Menek Bajang ceremony according to Hindu literatures literary and religious value visible in the form of offerings that illustrates the power of Widi Wasa Ida Sang Hyang</em>
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Saphira, Hanandita Veda, Setyo Admoko, and Nadi Suprapto. "OGOH-OGOH : AN INDONESIAN CREATIVE LOCAL WISDOM INSPIRED BY HINDU PHILOSOPHY AS ETHNO-PHYSICS." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 6, no. 1 (May 30, 2022): 23–33. http://dx.doi.org/10.25078/vidyottama.v6i1.315.
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One of the local wisdom that can be used for physics learning-media is Ogoh-Ogoh. Previous research, exploration of the value of Physics is limited to others local wisdom. Thus, the authors realized the need for further identification of ogoh-ogoh as the local culture of Hindus who are in Surabaya as a research topic, which aims to develop the learning-media of physics integrated local-wisdom in schools or people and analyze ethnoscience conception on Ogoh-Ogoh. This research is included the type of qualitative research using triangulation: interviews, indirect observations and literacy studies. Based on the results of analysis and discussion related to the concept of Physics in ogoh-ogoh culture, it can be known there is an application of physics concepts that are not realized by the perpetrators of Ogoh-Ogoh. Thus, a local wisdom Ogoh-Ogoh can be used as a medium of learning, especially in the field of Physics, one of which is to increase their science-Physics (Ethno-Physics) knowledge into more real scientific knowledge.
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Cohen, Signe. "Time in the Upaniṣads." Religions 11, no. 2 (January 28, 2020): 60. http://dx.doi.org/10.3390/rel11020060.
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The Upaniṣads (ca. 800 BCE) were composed during a transitional time period in Hinduism when Vedic ritual and cosmogonic ideas began to give way to new worldviews. The intriguing Upaniṣadic notions of time have received little attention in the scholarly literature compared to the elaborate models of cyclical time that develop in later texts. I propose, however, that the Upaniṣads represent a seminal reorientation in Hindu conceptions of time. We still find an older view of time in the Upaniṣads as something that marks the rhythms of the ritual year, but later Upaniṣadic texts begin to explore entirely new ways of thinking about time. I propose that the movement away from the more integrated view of the material and immaterial as one reality in the Vedas towards a radical dualism between the spiritual and the material in later Hindu thought informs many of the new ideas of time that emerge in the Upaniṣads, including that of time as an abstract construct. The authors of the Upaniṣads investigate—and ultimately reject—the notion of time itself as the cause of the visible world, ponder the idea that time is something that is created by a divine being in order to structure the world, speculate that time may be a mere intellectual construct, and postulate that the highest reality may be situated in a realm that is outside of time altogether.
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Parshina, Tamara V. "Historical-Linguistic Research of the Name of the Rachmaninov’s Clan: from the Indian Brahmans to the Russian Rachmaninov." Musical Art and Education 8, no. 1 (2020): 116. http://dx.doi.org/10.31862/2309-1428-2020-8-1-116-130.
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The article is about the roots of the word Rachmaninov and the people who established this clan in Russia. Analysis of the famous theory about the royal roots of the Rachmaninov clan failed to be proved, neither historical facts nor their dates could be proved with the historical documents. The information which is used by the contemporary authors was taken from the S. A. Satina article, who, in her turn, relied on the book by some I. I. Rachmaninov, published in 1895 in Kiev. But there was no such the author, his real name was N. P. Vasilenko. The genuine information was found in the family tree of the Tambov’s branch of Rachmaninovs. The author studied the way of transformation of the original word “Brahman” to the Russian family name. The word belongs to the Hindu literary language saṃskṛta, goes back to the XX century BC with the meaning “the name of Hindu priests serving their God Brahma”. The word got to the Russian lands by the end of X century AC, was used in the Russian religion books, became customary for the Russian people with the meaning of “the dweller of the land near Eden”. When the clan of Moldovian noblemen arrived to Moscovia, the native Russians called them RACHMANs and later changed the name according to the Russian morphological rules for RACHMANINOV with the meaning “the son of Rachman”.
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Suresh, G. D. "Dalit Autobiography: A Study of Dalit Women’s Autobiographies." Shanlax International Journal of Arts, Science and Humanities 8, no. 1 (July 2, 2020): 115–20. http://dx.doi.org/10.34293/sijash.v8i1.2368.
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Autobiography is widely admired in the world as a literary genre. Its importance as a means of self-creation, self-examination, and self-regeneration has been identified by critics and creative authors. Autobiography is a Western tradition where people enjoy celebrating them self and are eager to prove their achievements. Indians have adopted this tradition of writing an autobiography from the West. Autobiography can be classified into two categories, life stories that inspire and prove one’s achievements. Secondly, the life stories which not only describes the saga of the individual but also the society as a whole depicts sorrows, subjugation, sufferings, and socioeconomic conditions. Dalit autobiographies belong to the second category. They have portrayed the socio-economic, cultural, and political conditions of Dalit Community under the control and influence of Upper Caste Hindu society. Contemporary Indian Society was divided under the wrong notions of ‘Purity and Pollution’. Dalits were treated as untouchables and polluters to the High Caste Hindus because they were born in the low caste. They were intentionally kept ignorant and denied to take education and asked to live out of town in separate colonies by high caste Hindus to safeguard their control over Dalits. Autobiography came handy to them to demonstrate their age-old suffering, exploitation, and maltreatment. Writers like Shankarrao Kharat, Daya Pawar, Bandu Tupe, P. E. Sonkamble, Shrankumar Limbale, Laxman Mane, Laxman Gaikwad, and Kishor Kale came forward. They penned their experiences in the form of autobiographies. Like male autobiographies, female autobiographers like Baby Kamble, Shantabai Kamble, Urmila Pawar, Kumud Parade, Janabai Girhe, Bama, demonstrated their life stories and experiences of trivial exploitation based on caste, class, and gender.
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Bayangkara, Ida Bagus Ketut. "Pelatihan Kewirausahaan Dosen Hindu Indonesia,Untuk Mencetak Startup Baru Ditengah Pandemi Covid 19." Lumbung Inovasi: Jurnal Pengabdian kepada Masyarakat 7, no. 2 (June 30, 2022): 238–44. http://dx.doi.org/10.36312/linov.v7i2.694.
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Banyaknya perusahaan terutama UMKM yang mengalami kebangkrutan akibat Pandemi covid 19, mendorong penulis turut berpartisipasi dalam pelatihan kewirausahaan ini, mendukung pencapaian tujuan 8 SDGs : “Meningkatkan pertumbuhan ekonomi yang inklusif dan berkelanjutan,kesempatan kerja yang produktif dan menyeluruh, serta pekerjaan yang layak untuk semua”. Pelatihan bertujuan untuk memberikan pengetahuan penyusunan rencana bisnis kepada calon wira usaha dalam rangka mencetak startup baru ditengah pandemi covid 19. Mitra dalam kegiatan ini adalah Dosen Hindu Indonesia (DHI), Organisasi Dosen beragama Hindu di seluruh Indonesia, berbadan hukum perkumpulan. Dengan menerapkan metode pelatihan, pengabdian ini memberi pengetahuan dan melatih peserta untuk menyusun rencana bisnis. Pelatihan dimulai dari brainstorming peserta untuk menggali ide-ide baru dari peserta yang layak diteruskan menjadi usaha, keunikan produk dan profil calon pelanggannya. Presentasi materi pelatihan dan konsultasi penyusunan rencana bisinis dilakukan setelah masing-masing peserta memiliki gambaran tentang produk atau usaha yang akan dibuat. Setelah paparan materi, peserta ditugaskan untuk membuat Rencana Bisnis sesuai dengan Ide yang dimiliki, dilanjutkan dengan presentasi rencana bisnis sesuai dengan rentang waktu penyusunan yang telah ditentukan. Pelatihan yang diikuti oleh 17 (tujubelas) peserta dari seluruh Indonesia ini, menghasilkan 9 (sembilan) rencana bisnis yang layak untuk ditindak lanjuti. Setelah melalui proses penilaian, peserta yang rencana bisnisnya dianggap layak dipertemukan dengan calon investor yang telah berkomitmen untuk mendanai realisasi dari rencana bisnis tersebut Entrepreneurship Training of Indonesian Hindu Lecturers, To Create A New Startup In The Covid-19 Pandemic The number of companies, especially MSMEs that have gone bankrupt due to the COVID-19 pandemic, encourages the authors to participate in this entrepreneurship training, supporting the achievement of the 8 SDGs goals: "Increasing inclusive and sustainable economic growth, productive and comprehensive job opportunities, and decent work for all". The training aims to provide knowledge on the preparation of business plans to prospective entrepreneurs in order to create new startups in the covid 19 pandemic. Partners in this activity are Indonesian Hindu Lecturers (DHI), Hindu Lecturers Organizations throughout Indonesia, incorporated as associations. By applying training methods, this service provides knowledge and trains participants to develop business plans. The training starts with participants' brainstorming to explore new ideas from participants that are worthy of being continued in businesses, product uniqueness, and profiles of potential customers. Presentation of training materials and consultation on the preparation of a business plan is carried out after each participant has an idea of ??the product or business that will be created. After the presentation of the material, participants are assigned to make a Business Plan according to the idea they have, followed by the presentation of a business plan according to the predetermined time frame. The training, which was attended by 17 (seventeen) participants from all over Indonesia, resulted in 9 (nine) business plans that deserve to be followed up. After going through the assessment process, participants whose business plans are deemed worthy are met with potential investors who have committed to funding the realization of the business plan.
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Michaels, Axel. "Gift and Return Gift, Greeting and Return Greeting in India." Numen 44, no. 3 (1997): 242–69. http://dx.doi.org/10.1163/1568527971655922.
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AbstractIn a remarkable, often quoted footnote of his famous “Essai sur le don,” Marcel Mauss wonders that traditional Hindu law does not really prescribe the obligation to return a gift (Skt. dāna). According to some authors (J. Parry, Th. Trautmann, G. Raheja et al.) Mauss has demonstrated by this footnote his lack of a firm grasp of the theory of dāna since he did not notice that a dāna contains too much impurity or inauspiciousness to return to its donor. On the basis of striking parallels between the Śāstric theories of greeting (abhivādanadharma) and gift-giving (dānadharma), this paper questions the aspect of impurity in the gift and argues that kingly generosity or liberality and the meritious attitudes of asceticism have been the major source for giving gifts.
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Lazarus-Yafeh, Hava. "Some Neglected Aspects of Medieval Muslim Polemics against Christianity." Harvard Theological Review 89, no. 1 (January 1996): 61–84. http://dx.doi.org/10.1017/s0017816000031813.
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Muslim medieval authors were fascinated with religious issues, as the corpus of Arabic literature clearly shows. They were extremely curious about other religions and made intense efforts to describe and understand them. A special brand of Arabic literature—theMilal wa-Niḥal(“Religions and Sects”) heresiographies—dealt extensively with different sects and theological groups within Islam as well as with other religions and denominations: pagan, Zoroastrian, Jewish, Christian, Hindu, and others. Of course, most of the heresiographies were written in a polemical tone (sometimes a harsh one, like that of the eleventh-century Spaniard Ibn Ḥazm's:Al-Faṣl fi-l-Milal wa-l-Ahwā wa-l-Niḥal[“Discerning between Religions, Ideologies, and Sects”]), but some come close to being objective, scholarly descriptions of other religions (for example, Al-Shahrastānī'sMilal wa-Niḥalbook from the twelfth century).
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Chandra Dolai, Mohan, and Dipanwita Maity. "Sexual dimorphism in digital dermatoglyphics: A qualitative analysis of bengali hindu population, West Bengal, India." IP International Journal of Forensic Medicine and Toxicological Sciences 6, no. 3 (September 15, 2021): 66–73. http://dx.doi.org/10.18231/j.ijfmts.2021.016.
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Dermatoglyphic characteristics for identification of sex play an important role in forensic and medico-legal purposes. Hence, it considered to be the most precise and reliable indicators for personal and gender identification. Such types of information on Bengali speaking Hindu population are very scanty. This was tempted the present authors to assess the sex-wise variation of digital dermatoglyphic traits in a sample from West Bengal, India. A total 168 participants were recruited to obtain basic information and fingertip impression of the participants. Impressions were taken by using Ink method (Calcutta Ink) and examined with hand-lens. The mean age for male participants was 31.30 ±16.13 and for females it was 32.11±13.30. The loop pattern is observed more frequent (46.13%) compared to whorl (36.25%), arch (10.89%) and composite (6.72%). Females have a more loop (47.84%) and arch (12.26%) patterns than males (43.48% and 8.79% respectively. The whorl (39.85%) and composite (7.88%) patterns are observed more frequently in males as compared to females (33.92% and 5.98% respectively). Furuhata’s Index is more frequent in males (91.64) than females (70.9) but both the Dankmeijer’s and Poll’s Index are higher in females (36.13 and 25.61 respectively) than males (22.05 and 20.21 respectively). However, in case of Pattern Intensity Index there is slightly a sex difference for males and females (12.32 and 11.57 respectively). It was concluded that differences in the finger print pattern, combinations and indices can be used as an important tool for the determination of sex in medico-legal and forensic purposes.
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Kudelska, Marta, Agnieszka Staszczyk, and Agata Świerzowska. "‘Ekam sad viprā basathudhā vadanti’ - inclusivism - the idea of a reformed Hinduism in the iconographic program of the Birla temples." Studia Religiologica 54, no. 2 (2021): 109–29. http://dx.doi.org/10.4467/20844077sr.21.007.14198.
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The fundraising activity initiated by the Birla family in India resulted in the construction of more than 20 Hindu temples, commonly referred to as the Birla Mandirs. Although they vary in terms of architectural forms and iconographic programs it seems, that one basic and common theme remains - to show reformed Hinduism as a religion that is the pillar of the identity of the people of New India. It is understood at the same time as separate but also higher than other great religions, yet assuring a place within its confines for all of them. It is – as the authors argue in this paper - the practical realization of the thought expressed in the Ṛgveda(I 164.46) and repeatedly referred to in the Birla temples as ‘ekam sad viprā bahudhā vadanti’, which seems to be the motto of all foundations of the Birla family.
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Notermans, Catrien, and Luna Swelsen. "Decolonizing the Gender and Land Rights Debate in India: Considering Religion and More-than-Human Sociality in Women’s Lived Land Relatedness." Religions 13, no. 3 (March 17, 2022): 254. http://dx.doi.org/10.3390/rel13030254.
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This article links the feminist debate on women’s land rights in India to the current academic debate on critical human-nature relationships in the Anthropocene by studying how married Hindu women weigh the pros and cons of claiming land in their natal family and how they practice their lived relatedness to land in rural Udaipur (Rajasthan, North India). The article disentangles the complex issue of why women do not respond eagerly to Indian state policies that for a long time have promoted gender equality in the domain of land rights. In reaction to the dominant feminist debate on land rights, the authors introduce religion and more-than-human sociality as analytical foci in the examination of women’s responsiveness to land legislation. Their ethnographic study is based on fieldwork with married women in landowning families in four villages in Udaipur’s countryside. The authors argue that women have well-considered reasons not to claim natal land, and that their intimate relatedness to land as a sentient being, a nonhuman companion, and a powerful goddess explains the women’s reluctance to treat land as an inanimate commodity or property. Looking at religion brings to the fore women’s core business of making land fruitful and powerful, independent of any legislation. The authors maintain that a decolonized perspective on women’s land relatedness that takes religion and women’s multispecies perspective seriously may also offer a breakthrough in understanding why some women do not claim land.
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Truschke, Audrey. "Contested History: Brahmanical Memories of Relations with the Mughals." Journal of the Economic and Social History of the Orient 58, no. 4 (July 9, 2015): 419–52. http://dx.doi.org/10.1163/15685209-12341379.
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Brahman Sanskrit intellectuals enjoyed a century of relations with the Mughal elite. Nonetheless, such cross-cultural connections feature only sporadically in Persian chronicles, and Brahmans rarely elaborated on their imperial links in Sanskrit texts. In this essay I analyze a major exception to the Brahmanical silence on their Mughal connections, theKavīndracandrodaya(“Moonrise of Kavīndra”). More than seventy Brahmans penned the poetry and prose of this Sanskrit work that celebrates Kavīndrācārya’s successful attempt to persuade Emperor Shah Jahan to rescind taxes on Hindu pilgrims to Benares and Prayag (Allahabad). I argue that theKavīndracandrodayaconstituted an act of selective remembrance in the Sanskrit tradition of cross-cultural encounters in Mughal India. This enshrined memory was, however, hardly a uniform vision. The work’s many authors demonstrate the limits and points of contestation among early moderns regarding how to formulate social and historical commentaries in Sanskrit on imperial relations.
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Mengal, Taj, Tahir Mahmood, and Rukhsana Faiz. "South Asian Print Media and Children Rights Discourse: A Critical Analysis of Pakistan – India Press." Global Regional Review IV, no. III (September 30, 2019): 348–59. http://dx.doi.org/10.31703/grr.2019(iv-iii).39.
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Children rights are highlighted by various authors, columnist and media persons from time to time. The purpose of this study is to identify the imperative issues of children in South Asia especially Pakistan and India. This research article aims to provide information to the advisers and policy makers to shift particular difficulties of children rights to the forefront of public conscience. For this purpose, two dailies, The Nation from Pakistan and The Hindu from India were selected to find out the value given to children rights. The study shows that the coverage of children rights of education, health, safety and development rights were hardly covered in Pakistan and India print media and it is rarely prominent to identify the important issues related to children rights. This survey also examines that there are significant difference in the coverage of India and Pakistan newspapers which reports to the children issues.
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Oh, Jea Sophia. "A Comparative Ecofeminist Perspective of Care for Planetary Family." Winter 2020 2, no. 2 (January 31, 2021): 25–30. http://dx.doi.org/10.33497/2020.winter.6.
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As a comparative ecofeminist philosopher, I would like to specify two comments on Stephen T. Asma and Rami Gabriel’s book, The Emotional Mind: The Affective Roots of Culture and Cognition (2019). First, an emotional mind is not only had by human beings, but also shared by all primates and probably other creatures. Thus I discovered in this work an expansive understanding of “emotion” as a field of study. From my ecofeminist perspective, I suggest that a deep ecological expansive thinking through cultures always involves more than mere human artifice, and that having deep evolutionary roots for care which are shaped by natural forces doesn’t belong exclusively to primates. Secondly, from my comparative philosophical perspective, I suggest that the authors be more careful in dealing with Asian concepts in comparative philosophy—such as the Buddhist concept sunyata, the Hindu concept Atman/Brahmann, and the Chinese concept Tiānmìng, which require deeper explanations compared to Western theological concepts—in order to not fall into a simple parallelism.
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Dutta, Uttaran. "Sufi and Bhakti Performers and Followers at the Margins of the Global South: Communication Strategies to Negotiate Situated Adversities." Religions 10, no. 3 (March 18, 2019): 206. http://dx.doi.org/10.3390/rel10030206.
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Throughout the globe (particularly in the global South), religious orthodoxy and their discriminatory intolerances are negatively impacting religious freedom of underserved populations, particularly those who practice/follow alternate spiritual praxis, like the Sufi and Bhakti performers from rural and geographically remote spaces of South Asia. Hindu and Islamic fundamentalist discourses/doctrines are propagating their conservative religious agendas and thereby creating tensions and separatism across the subcontinent. Such religious extremism is responsible for the threatening and even murdering of nonsectarian torchbearers, and their free thoughts. This study focused on various alternate communication strategies espoused by Sufi and bhakti performers and followers in order to negotiate and overcome their marginalized existence as well as to promote the plurality of voices and values in the society. This article identified the following communication strategies—innovative usages of language of inversion or enigmatic language; strategic camouflaging of authors’/writers’ identity, and intergenerational communication of discourses and spiritual values to ensure freedom and survival of their traditions.
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Sarma, Sreeramula Rajeswara. "Who is the Native of the Sarvasiddhāntatattvacūḍāmaṇi?" History of Science in South Asia 9 (June 15, 2021): 167–208. http://dx.doi.org/10.18732/hssa57.
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The British Library, London, holds a unique manuscript copy of a Sanskrit text entitled Sarvasiddhāntatattvacūḍāmaṇi (MS London BL Or. 5259). This manuscript, consisting of 304 large-size folios, is lavishly illustrated and richly illuminated. The author, Durgāśaṅkara Pāṭhaka of Benares, attempted in this work to discuss all the systems of astronomy – Hindu, Islamic and European – around the nucleus of the horoscope of an individual personage. Strangely, without reading the manuscript, the authors Sudhākara Dvivedī in 1892, C. Bendall in 1902 and J. P. Losty in 1982, declared that the horoscope presented in this work was that of Nau Nihal Singh, the grandson of Maharaja Ranjit Singh of Lahore, and this has been the prevailing notion since then. The present paper refutes this notion and shows – on the basis of the relevant passages from the manuscript – that the real native of the horoscope is Lehna Singh Majithia, a leading general of Maharaja Ranjit Singh.
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Saputra, I. putu Adi, Sariyatun Sariyatun, and Akhmad Arif Musadad. "The Reinforcement of Dharma Gita Bali Values in Historical Learning to Improve Student’s Tolerace Attitude." International Journal of Multicultural and Multireligious Understanding 5, no. 2 (May 26, 2018): 247. http://dx.doi.org/10.18415/ijmmu.v5i2.326.
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Dharma Gita is the hymn of truth that consist of the order of values, religion, obligations, laws, morality, and beliefs of the Balinese society. Dharma Gita can be categorized as the local wisdom that exist and flourish from the past to present times in the religious ceremony of Hindu Bali. In order to improve the student’ tolerance attitude, the values of Dharma Gita should be integrated with the historical learning. The elaboration between Dharma Gita values in the historical learning produces the meaningful character education for the students. This research aims to integrate the local values into the model of historical learning based on the Contextual Teaching and Learning (CTL) learning approach. In the authors’ perspective, the CTL is appropriate with the objective of learning to improve the student’s tolerance attitude. It is because the learning model could create the reflective thinking that gives a contribution to the formation of the student’s character.
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Anand, Neha. "Reflection of lament in literature." International Journal of Advance Research and Innovation 1, no. 2 (2013): 42–45. http://dx.doi.org/10.51976/ijari.121311.
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It is righty said that “Literature is a mirror of life.”Literature is a mode of expression of feelings and emotions. All the ills, customs, rituals, sacraments even the human emotions are beautifully expressed in literature and so are the case with lament also. Lament is simply a song or poem expressing deep grief or mourning. It is such a strong feeling that nothing and no one in the world can give relief from lament. Many of the oldest and most lasting poems in human history have been laments. Even Lament is there in Hindu Vedas and in ancient Near Eastern religious texts, including the Mesopotamian city laments such as Laments for Ur and the Jewish Tanakh. As long as human beings do have emotions feelings, literature will be created and will be read. Through this paper I would like to discuss lament which is present in different works of different poets and authors.
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Saruwono, Masran, and Nor Aniswati Awang Lah. "Metaphysics Relevancy in Contemporary Design." Asian Journal of Quality of Life 1, no. 3 (September 5, 2016): 29. http://dx.doi.org/10.21834/ajqol.v1i3.21.
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This paper presents the findings of a study on metaphysical approaches to building design. Three major Asian cultures are reviewed. There are similarities found in principles towards achieving the occupants’ well-being. Functionality became priority and rituals are performed at ensuring the well-being and prosperity of future occupants. Whereas, the Chinese-Buddhist practice which is known as Feng Shui, the Indian-Hindu tradition is based on Vastu-Vidya. The Malay-Islam is extractions from religious teachings written in a manuscript called ‘The Tajul Muluk’. The paper concludes that metaphysical approaches could still play its roles in the building design today.2398-4279 © 2016. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK.. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.Keywords: Metaphysics; functional; environology
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Saruwono, Masran, and Nor Aniswati Awang Lah. "Metaphysics Relevancy in Contemporary Design." Asian Journal of Quality of Life 1, no. 2 (September 5, 2016): 29. http://dx.doi.org/10.21834/ajqol.v1i3.31.
Full textAbstract:
This paper presents the findings of a study on metaphysical approaches to building design. Three major Asian cultures are reviewed. There are similarities found in principles towards achieving the occupants’ well-being. Functionality became priority and rituals are performed at ensuring the well-being and prosperity of future occupants. Whereas, the Chinese-Buddhist practice which is known as Feng Shui, the Indian-Hindu tradition is based on Vastu-Vidya. The Malay-Islam is extractions from religious teachings written in a manuscript called ‘The Tajul Muluk’. The paper concludes that metaphysical approaches could still play its roles in the building design today.2398-4279 © 2016. The Authors. Published for AMER ABRA by e-International Publishing House, Ltd., UK.. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/). Peer–review under responsibility of AMER (Association of Malaysian Environment-Behaviour Researchers), ABRA (Association of Behavioural Researchers on Asians) and cE-Bs (Centre for Environment-Behaviour Studies), Faculty of Architecture, Planning & Surveying, Universiti Teknologi MARA, Malaysia.Keywords: Metaphysics; functional; environology
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Oza, Preeti. "BOOK REVIEW THE ISSUES AT STAKE – THEORIES AND PRACTICES IN THE CONTEMPORARY WOMEN’S MOVEMENTS IN INDIA BY NANDITA GANDHI AND NANDITA SHAH." GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 2, no. 3 (December 6, 2019): 8–10. http://dx.doi.org/10.47968/gapbodhi.23002.
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The authors begin the book with „Who “we” are‟….which puts them in the context of their childhood and young age which was influenced by the Nationalist Movement, Charisma od Gandhiji, Alexander Dumas, Maxim Gorky, Mulk Raj Anand, and many other worlds and national phenomena. They also talk about their detachment for the first-hand experiences of the troubled and tortured as they were coming from the upper middle class Hindu savarna families. In the process of narrowing down the whole idea of movements related to women‟s issues, the authors have selected four major areas namely sexual violence, health, work, and legal campaigns. They also excluded the collection of case studies form their preview. By 1984, they came up with their first office with the name” the Women‟s Decade Research Collective- WDRC. In 1985, they got a grant from the ISS Holland. By 1986 their struggle started in the various parts of India to collect the stories/ data/ cases and documents. Their train journey from Assam to Benaras to Madhya Pradesh taught them to be a part of the daily struggle put up by the women across India. The action program got strengthened by the little surveys they took and the information and advice they picked up during the journey. The women‟s movement has no beginning or “origin”. It exists as an emotion, anger deep within us. The women‟s movement history also is like notes in a cycle of rhythm; each is a eparate piece, yet a part of the whole.
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Kamath, Harshita Mruthinti. "Kṣētrayya: The making of a Telugu poet." Indian Economic & Social History Review 56, no. 3 (July 2019): 253–82. http://dx.doi.org/10.1177/0019464619852264.
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Kṣētrayya is the attributed author of Telugu padams (short lyrical poems) dedicated to Muvva Gōpāla, a form of the Hindu deity Kṛṣṇa. Kṣētrayya is commonly described as a peripatetic poet from the village of Muvva in Telugu-speaking South India who wandered south to the Nāyaka courts of Tanjavur in the seventeenth century. Contrary to popular and scholarly assumptions about this poet, this article argues that Kṣētrayya was not a historical figure, but rather, a literary persona constructed into a Telugu bhakti poet-saint through the course of three centuries of literary reform. A close reading of selected padams attributed to Kṣētrayya reveals the uniquely tangible world of female sexuality painted by the speakers of these poems. However, these padams became sanitized through the course of colonial and post-colonial anti-nautch and Telugu literary reform. In line with this transformation, the hagiography of the poet Kṣētrayya was carefully molded to fit a prefabricated typology of a Telugu bhakti poet-saint. Countering the longstanding narrative of solo male authorship, the article raises the possibility that these padams were composed by multiple authors, including vēśyas (courtesans).