Relevant bibliographies by topics / Hindu Modernity

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

Academic literature on the topic 'Hindu Modernity'

Author: Grafiati
Published: 4 June 2021
Last updated: 5 February 2022

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Journal articles on the topic "Hindu Modernity"

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Dasgupta, Koushiki. "Textualing Women as ‘Hindu’." Indian Historical Review 44, no. 2 (2017): 270–84. http://dx.doi.org/10.1177/0376983617726640.

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Institutional interpretation on Hindu womanhood is one of the vague areas of historical research in modern India. The rise and growth of ‘new’ Indian womanhood in late nineteenth century put forward a number of unresolved issues like domesticity, conjugality, sexuality public service, motherhood, companionate marriages and others into the nationalist arena and a few pamphlets were published in twentieth century to redress these issues from an ultra-gendered platform. One such interpretation came from the Bharat Sevashram Sangha which not only challenged the notions of ‘neo’ womanhood of nineteenth century, but also provided one sanctified ideal of Hindu womanhood based on the alternative mode of Hindutva, if not Hindu nationalism. Swami Vedananda’s Hindu Narir Adorsho O Sadhona (The Ideals and Vows of the Hindu Women) could be cited as an excellent example of how obscure references from classical Hinduism were used to ‘legitimise’ and ‘revive’ the past for the reconstruction of Hindu womanhood at a time when a hegemonic middle-class culture had already been consolidated on the language of nationalist modernity. Bharat Sevashram Sangha and, for example, Swami Vedananda completely rejected modernity as an offshoot of colonialism; a paradox which defined woman both as self-conscious subject and as passive recipients of reform. The present article seeks to analyse the text of Swami Vedananda as a counter narrative of colonial/nationalist modernity on Hindu womanhood and traces the reasons why the Sangh failed to resolve the question of ‘female masculinity’ it had once proposed to work on.
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Suta, Ida Bagus. "BIOETIKA DALAM HINDU." Dharmasmrti: Jurnal Ilmu Agama dan Kebudayaan 15, no. 28 (2016): 1–17. http://dx.doi.org/10.32795/ds.v15i28.56.

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Religion and medicine are involved when the human face the truths related to the beginning and the end of life. The reflection of the Hindu values on the issues of modernity in the medical domain must be important at least for two basic reasons: Firstly, in the philosophical sense, various Hindu schools of thought have a fascinating conformity with the demands of modern times’, the pluralistic era. And secondly, the patriarchal cultural orientation of the Balinese society on the one hand (having son is their main obligation during their marriage times) and the view of God as a personal Being (God as the creator of all) raise an ethical dilemma: in vitro fertilization (IVF).
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Hughes, Stephen. "Mythologicals and Modernity." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 1, no. 2-3 (2005): 207–35. http://dx.doi.org/10.1558/post.v1i2_3.207.

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During the 1920s mythological films provided the first Indian cinematic formula for commercial success based on this presumed all-India appeal of Hindu religious stories. This article examines the early history of mythological films as a particularly useful site for addressing questions about the complex and changing relations between media, religion, and politics. In particular, this article concentrates upon a series of significant films and debates contesting the contemporary significance of mythological films in Tamil speaking south India during the 1920s. It argues that mythological cinema was implicated within and refigured a series of ongoing religious, political and cultural debates on modernity during the 1920s.
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Afrin, Sadia. "The Status of Hindu Women from Antiquity to (Early) Modernity: A Downward Graph." International Journal of Management and Humanities 5, no. 7 (2021): 16–21. http://dx.doi.org/10.35940/ijmh.g1255.035721.

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The main purpose of this research paper is to acquire an understanding of the continuously changing status of Hindu women from antiquity (Prevedic era, c1500-1100BCE) to modernity (Early Modern Era, 18th Century). In my paper I will try to establish my point that the Hindu religion, which is seen today to subdue women the most, once esteemed them highly and with the passing centuries gradually their status degraded. Therefore the fluctuating status of Hindu women resembles a downward graph. The methodology will be historical method of qualitative research. As Primary source I will take resort to Hindu Core Scriptures (both Sruti & Smriti) and for secondary source will receive help from historical records, books, journals, reports and websites.
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Walker, R. B. J., and Sankaran Krishna. "Partition: On the Discriminations of Modernity." Alternatives: Global, Local, Political 27, no. 2 (2002): 143–46. http://dx.doi.org/10.1177/030437540202700201.

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A couple of years after the Partition of the country, it occurred to the respective governments of India and Pakistan that inmates of lunatic asylums, like prisoners, should also be exchanged. Muslim lunatics in India should be transferred to Pakistan and Hindu and Sikh lunatics in Pakistani asylums should be sent to India.
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Ghosh, Nabaparna. "MODERN DESIGNS: HISTORY AND MEMORY IN LE CORBUSIER’S CHANDIGARH." Journal of Architecture and Urbanism 40, no. 3 (2016): 220–28. http://dx.doi.org/10.3846/20297955.2016.1210048.

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Located at the foothills of the Sivalik Mountains, Chandigarh was the dream city of independent India’s first Prime Minister Jawaharlal Nehru. In 1952, Nehru commissioned the Swiss-French architect Le Corbusier to design Chandigarh. Scholars often locate in Corbusier’s plans an urban modernity that required a break with the past. Moving away from such scholarship, this article will argue that Chandigarh marked a climactic moment in Le Corbusier’s career when he tried to weave together modern architecture with tradition, and through it, human beings with nature. A careful study of the cosmic iconography of Chandigarh clearly reveals that nature for Le Corbusier was more than a vast expanse of greenery: it was organized in symbolic ways, as a cosmic form emblematic of Hindu mythologies. I will argue that in addition to local conditions – economic and cultural – that impacted the actual execution of Le Corbusier’s plans, cosmic iconography shaped a modernism profoundly reliant on Hindu traditions. This iconography also inspired a new generation of Indian architects like Balkrishna Vithaldas Doshi (1927 – present). Doshi played a key role in authoring the postcolonial architectural discourse in India. Following Le Corbusier, he advocated an architectural modernism anchored in sacred Hindu traditions.
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Holt, Amy-Ruth, and Karen Pechilis. "Contemporary Images of Hindu Bhakti: Identity and Visuality." Journal of Hindu Studies 12, no. 2 (2019): 129–41. http://dx.doi.org/10.1093/jhs/hiz007.

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Abstract Historians writing on modernity often remark on the power of the visual, appealing to Walter Benjamin's influential observation that ‘modernity under late capitalism is dominated, and haunted, by dream-images and commodified visual fetishes’ (Benjamin 1968; Levin 1993, p.23; Ramaswamy 2003, p.xiii). Yet, studies of bhakti commonly focus on the literature and biographies of the bhakti saints instead of its visual dimensions in art, material culture, and performance. In this special issue, scholars of religion and art history writing on diverse visual cultures, communities, and geographical locations under the umbrella of the contemporary era reveal two distinguishing features of bhakti. The first is bhakti's impetus to establish the artist's, devotee's, or saint's individual and communal identity that resituates today's religion. The second is bhakti's formation of emotive imagery with visual agency animated by participatory desires that inspire the creation and re-creation of imagery and performances that speak directly to the everyday. Identity and visuality, found together in contemporary bhakti imagery, shape our distinctive analysis and redirect Benjamin's original statement from postcolonial nation-building towards the vitality of devotional participation.
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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 (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 notions of cleanliness and public space, the bench argued that the blood and offal produced by this practice creates an inappropriate visual experience for visitors at a major pilgrimage and tourist site in this city. In the act of concealing sacrifice, the Calcutta High Court follows suit with courts across India in deeming the practice unmodern. Yet the Court's orders are defied daily by practitioners at Kālīghāṭ who seek physical and visual access to sacrificed animals and their blood. They believe Kālī desires that blood, and bestows her power and blessings through it. Fault lines in Hindu conceptions of power are dramatized here. The power of the courts is pitted against the power of the gods as Hindus debate the potency, necessity, and modernity of this practice.
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Beltramini, Enrico. "Modernity and its Discontents: Western Catholic Pioneers of the Hindu-Christian Dialogue." International Journal for History, Culture and Modernity 1, no. 1 (2013): 21–51. http://dx.doi.org/10.5117/hcm2013.1.belt.

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This article presents a reassessment of the Hindu-Christian dialogue in its relationship with modernity. The focus is on a group of Western Catholic clergymen who relocated to India, specifically during 1940-70, and became involved in the Hindu-Christian dialogue. The article traces the reasons for these Catholics’ relocations to their dissatisfaction with modernity and the predominance of rationality in the West, as well as their aversion to modern scientific thought. It emphasises the dual character of the interfaith dialogue, and the struggles of this group of clergymen to overcome modernity, whereby a modern Weltanschauung was the obstacle along the path to reshaping Catholic theology and establishing a fruitful interfaith dialogue with Hinduism. Although they did not pursue a common agenda and had different goals, these pioneers of interfaith dialogue came to consider such a dialogue with Hinduism as regenerative, as a means of revitalising Western thought, of balancing the modern excesses of a Western civilisation increasingly dominated by technology, and of transcending the rationalised culture of the modern West to achieve higher consciousness.
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Miller, D. "Modernity in Hindu Monasticism: Swami Vivekananda and the Ramakrishna Movement." Journal of Asian and African Studies 34, no. 1 (1999): 111–26. http://dx.doi.org/10.1177/002190969903400109.

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Dissertations / Theses on the topic "Hindu Modernity"

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Greer, Aaron Andrew. "Imagined Futures: Interpretation, Imagination, and Discipline in Hindu Trinidad." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/11995.

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xi, 249 p. : ill. (some col.)<br>Globalization has inaugurated many rapid changes in local communities throughout the world. The globalization of media, both electronic and print, has introduced new pressures for local communities to confront while also opening up new imaginative possibilities. As many observers have noted, transnational media transform local public cultures, or shared imaginative spaces, but never in predictable, totally hegemonic ways. This dissertation focuses on the efforts of a small Hindu community called the Hindu Prachar Kendra located in Trinidad, West Indies, as they develop critical strategies that help their children read, negotiate, and in some cases contribute to local and global public cultures. I argue that though many Hindu parents and teachers of the Kendra share anxieties about the effects of local and global popular cultures on their children, they also use many features, ideas, and texts emerging from imaginative media in creative ways. Furthermore, their concerns about media shape their interpretation and instruction of Hindu practice.<br>Committee in charge: Philip Scher, Chair; Lynn Stephen, Member; Lamia Karim, Member; Deborah Green, Outside Member
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D'souza, Ryan A. "Representations of Indian Christians in Bollywood Movies." Scholar Commons, 2019. https://scholarcommons.usf.edu/etd/7772.

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This dissertation uses discursive formation as the methodological approach to examine representations of Indian Christians in eleven Bollywood movies released during the 2004-2014 decade. The decade witnessed the exit and eventual re-entry of the Hindu Right, and the citizenry during that period experienced centrist, liberal, and secular governance. Since the present of Indian Christianity is inextricable from a colonial past, and Bollywood emerges in response to colonialism, a postcolonial intervention in methodology and theory is undertaken. A postcolonial perspective illuminates the discourses that enable the formation of the postcolonial nation, i.e., the ways a nation imagines its culture, people, traditions, boundaries, and Others. There is a suggested relationship between the representations of Indian Christians in Bollywood movies and the decade of secular governance because the analysis is approached from the position that culture and media produce and re-produce each other. The representations of Christians in Bollywood movies are a product of contemporary and historical cultural, legal, political, and social discourses. This dissertation demonstrates that representations of Christians as hypersexual women and emasculated men within an emergent Hindu modernity discursively constructs India as a Hindu nation, and Christians as the westernized Other. The theoretical contributions pertain to belonging in the nation through homonationalism and hypersexualization; the relationship between democratic representations and media; the postcolonial ambivalent identity of the Bollywood industry because of way it represents Indian Christians in response to colonialism; and the Indian Christian community’s postcolonial identity as a way to make sense of their contemporary and historical identity.
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Bevilacqua, Daniela. "A Past for the Present : the Role of the Śrī Maṭh and the Jagadgurū in the Evolution of the Rāmānandī Sampradāya". Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100050/document.

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Cette thèse vise à décrire comment un ordre religieux subit des processus d'évolution et de transformation qui permettent d'interpréter et de satisfaire les besoins religieux de la société. L'hypothèse à la base de ce travail est que les ordres religieux et les gourous sont des éléments centraux qui caractérisent et influencent la société indienne dans le passé et dans le présent.Je focalise mon attention sur le sampradāya des Rāmānandī –groupe religieux datant de Rāmānanda- qui eut un rôle primordial dans la diffusion de la bhakti de Ram (dévotion envers Ram) dans le nord de l’Inde vers la fin du XVème siècle. Mon but est de montrer comment la figure de Rāmānanda et l’organisation de l’ordre religieux ont évolué au cours des siècles, pour être capables ensuite d’interpréter les principaux changements survenus au XXème siècle.A cause de ces différences internes, les Rāmānandīs n’ont jamais eu de représentant dans un centre officiel qui puisse fonctionner comme pôle directeur pour l’ordre. Donc, l’utilisation du titre de Jagadgurū Rāmānandācārya et la construction du Śrī Math au XXème siècle représentent un changement significatif dans l’histoire de l’ordre. C’est pour cela que j’ai formulé mes principales questions, base de ma recherche, sur ce thème :1) pourquoi au XXème siècle, un sampradāya caractérisé par diverses disciplines religieuses (sādhanā-s) et diffusé dans différents centres indépendants a senti la nécessité de créer la fonction de Jagadgurū Rāmānandācārya comme leader principal ?2) le Śrī Math fait-il partie de la reconstruction du charisme du Rāmānanda et est-il un instrument pour aider à la fonction de Jagadgurū Rāmānandācārya ?Pour retracer l’évolution de la tradition des Rāmānandī de leur origine à nos jours j’ai utilisé une approche multidisciplinaire, dans laquelle méthodologies anthropologique et historique coopèrent<br>In this dissertation, I focus my attention on the Rāmānandī sampradāya - a religious group supposedly formed by the religious teacher Rāmānanda – that had a primary role in spreading Rām bhakti (devotion toward Rām) throughout northern India, possibly from the end of the 15th century. My purpose here is to reconstruct how the representation of Rāmānanda and the organization of the sampradāya evolved over the centuries in order to interpret the two main changes that have occurred in the 20th century: the establishment of the office of Jagadgurū Rāmānandācārya as the leader of the sampradāya, and the construction of the Śrī Maṭh, a monastery on the place where, according to the Rāmānandī tradition, Rāmānanda used to preach. Because of these internal distinctions, the Rāmānandī-s have never had a single representative leader installed in a particular place that could work as directive pole for the sampradāya. Therefore, the bestowing of the title of Jagadgurū Rāmānandācārya and the construction of the Śrī Maṭh in the 20th century represent a significant change in the history of the order. For this reason, I formulated the main questions at the base of my research as follows: 1 Why has a sampradāya characterized by several religious disciplines (sādhanā-s) and spread across several independent religious centers established the office of a Jagadgurū Rāmānandācārya as central leader in the 20th century? 2 Which role does the Śrī Maṭh play in the reconstruction of Rāmānanda’s charisma and in support of the office of Jagadgurū Rāmānandācārya? To accomplish my analysis I employ a multidisciplinary approach – described in Chapter 1 – in which anthropological and historical methodologies cooperate to reconstruct the evolution of the Rāmānandī tradition from its origin until the present
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Banerjee, Rita. "The New Voyager: Theory and Practice of South Asian Literary Modernisms." Thesis, Harvard University, 2013. http://dissertations.umi.com/gsas.harvard:11044.

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My dissertation, The New Voyager: Theory and Practice of South Asian Literary Modernisms, investigates how literary modernisms in Bengali, Hindi, and Indian English functioned as much as a turning away and remixing of earlier literary traditions as a journey of engagement between the individual writer and his or her response to and attempts to re-create the modern world. This thesis explores how theories and practices of literary modernism developed in Bengali, Hindi, and Indian English in the early to mid-20th century, and explores the representations and debates surrounding literary modernisms in journals such as Kallol, Kavita, and Krittibas in Bengali, the Nayi Kavita journal and the Tar Saptak group in Hindi, and the Writers Workshop group in English. Theories of modernism and translation as proposed by South Asian literary critics such as Dipti Tripathi, Acharya Nand Dulare Bajpai, Buddhadeva Bose, and Bhola Nath Tiwari are contrasted to the manifestos of modernism found in journals such as Krittibas and against Agyeya's defense of experimentalism (prayogvad) from the Tar Saptak anthology. The dissertation then goes on to discuss how literary modernisms in South Asia occupied a vital space between local and global traditions, formal and canonical concerns, and between social engagement and individual expression. In doing so, this thesis notes how the study of modernist practices and theory in Bengali, Hindi, and English provides insight into the pluralistic, multi-dimensional, and ever-evolving cultural sphere of modern South Asia beyond the suppositions of postcolonial binaries and monolingual paradigms.
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Majumdar, Rochona. "Marriage, modernity, and sources of the self : Bengali women c. 1870-1956 /." 2003. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3097134.

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Krejčík, Jiří. "Multikulturalismus v Indii: Selhání politiky diference." Doctoral thesis, 2018. http://www.nusl.cz/ntk/nusl-389442.

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For the 70 years since Independence, India has been facing a two-fold problem: on the one hand, there is a strong need of a just society on the basis of cultural and religious diversity. On the other hand, however, there is a strong urge to find an overarching unifying idea which could keep the polity together without any risk of further fragmentation. Taking the communitarian philosophy of Charles Taylor and his distinction between the politics of equal dignity and politics of difference as the basic conceptual framework, the thesis pursues three different objectives. First, to prove that affirmative approach towards recognition of minorities does not provide stability in the Indian case. Second, to rehabilitate the Nehruvian secularism as a viable state ideology of independent India. And third, to interpret the Indian political discourse on the level of political practice as a struggle for hegemony between the elites and bourgeoisie in the Gramscian sense. The rise of identity politics and Hindu nationalism is thus perceived not as an outcome of the failure of the Indian secularism as such, but rather of its ineffective application and subsequent crisis of legitimacy. Keywords: India; multiculturalism; politics of difference; secularism; anti-modernism; Hindu nationalism; hegemony; passive revolution
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Books on the topic "Hindu Modernity"

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Hindu law: Beyond tradition and modernity. Oxford University Press, 2003.

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Devi, A. R. Anasuya. Tradition and modernity in contemporary religio-philosophic movements. A.R. Anasuyadevi, 1990.

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Dharmaśāstra: A link between tradition and modernity. Chaukhambha Sanskrit Bhawan, 2003.

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Das, Shukavak. Hindu encounter with modernity: Kedarnath Datta Bhaktivinoda, Vaiṣṇava theologian. SRI, 1999.

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A priesthood renewed: Modernity and traditionalism in a South Indian temple. Princeton University Press, 2003.

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Marriage and modernity: Family values in colonial Bengal. Duke University Press, 2009.

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Trance and modernity in the southern Caribbean: African and Hindu popular religions in Trinidad and Tobago. University Press of Florida, 2011.

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Walliss, John. The Brahma Kumaris as a 'reflexive tradition': Responding to late modernity. Ashgate, 2002.

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The modernity of Sanskrit. University of Minnesota Press, 2008.

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Dube, Abhaya Kumāra, 1956- editor and Indian Institute of Advanced Study, eds. Hindī-ādhunikatā: Eka punarvicāra. Akhila Bhāratīya Ucca Adhyayana Saṃsthāna (Eāīāīesa), 2014.

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Book chapters on the topic "Hindu Modernity"

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Wiryomartono, Bagoes. "Dwelling as Dharma: A Hindu–Balinese Experience of Building and Living in Modernity." In Perspectives on Traditional Settlements and Communities. Springer Singapore, 2014. http://dx.doi.org/10.1007/978-981-4585-05-7_5.

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Hornbacher, Annette. "Return to the Source: A Balinese Pilgrimage to India and the Re-Enchantment of Agama Hindu in Global Modernity." In The Appropriation of Religion in Southeast Asia and Beyond. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-56230-8_6.

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Kar, Prafulla C. Kar. "Nationalism, Religion and the Critique of Modernity: Gandhi's Hind Swaraj." In Gandhian Thought and Communication: Rethinking the Mahatma in the Media Age. SAGE Publications Pvt Ltd, 2020. http://dx.doi.org/10.4135/9789353287849.n2.

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Paul Kumar, Sukrita. "Exploring Modernism as Reflected in Post-partition Hindi/Urdu Fiction." In Exploring Indian Modernities. Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-7557-5_13.

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Bajpai, Alok Bajpai. "Some Contextual Reflections on Hind Swaraj: A Critique of ‘Modernity’ and an Argument for Indian Modern Consciousness." In Gandhian Thought and Communication: Rethinking the Mahatma in the Media Age. SAGE Publications Pvt Ltd, 2020. http://dx.doi.org/10.4135/9789353287849.n3.

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Knott, Kim. "6. Hinduism, colonialism, and modernity." In Hinduism: A Very Short Introduction. Oxford University Press, 2016. http://dx.doi.org/10.1093/actrade/9780198745549.003.0006.

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What impact did the presence of the Arabs and Turks, then the Europeans in India, have on the religious ideas and practices of Hindus? ‘Hinduism, colonialism, and modernity’ considers this question and, in particular, looks at the effect of British colonialism on Hinduism. Many of the new Hindu initiatives of the 19th century were pervaded in some way by the influence of western culture and Christian ideas. Many Hindu reformers, such as Gandhi, developed their ideas and actions from the context of British colonial rule. Gandhi sometimes imitated, sometimes resisted, but was always influenced by western conceptions of India and Hinduism.
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Werner, Menski. "7 7 Transcending Modernity: the Postmodern Reconstruction of Hindu Law." In Hindu Law. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780195699210.003.0007.

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Bandyopadhyay, Sekhar. "Modernity, Citizenship, and Hindu Nationalism." In Religion and Modernity in India. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780199467785.003.0009.

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Jaffrelot, Christophe. "Between Hindu Nationalism and Coalition Politics." In Interrogating India's Modernity. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780198092070.003.0008.

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Werner, Menski. "5 5 Origins of Modernity in Hindu Law: Emerging Discourses on Reforms and Codification." In Hindu Law. Oxford University Press, 2009. http://dx.doi.org/10.1093/acprof:oso/9780195699210.003.0005.

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