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Academic literature on the topic 'Hinduism and culture'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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Journal articles on the topic "Hinduism and culture"

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Dunn, Samuel L., and Joshua D. Jensen. "Hinduism and Hindu Business Practices." International Journal of Business Administration 10, no. 1 (December 4, 2018): 33. http://dx.doi.org/10.5430/ijba.v10n1p33.

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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for business professionals to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in business. This paper examines Hinduism, a prevalent religion throughout many parts of the world, and discusses how its culture and beliefs are manifested through Hindu business practices. Particular focus is placed on business in India, the country with the largest number of Hindus. The purpose of this paper is to provide business professionals with a basic understanding of the history of Hinduism, an overview of the major beliefs of Hindus, and present information that will assist business professionals in successfully navigating intercultural affairs when doing business with Hindus in India and around the world.

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Suryasa, Wayan, and I. Gede Nika Wirawan. "Karma on Hinduism philosophy perspective." International journal of linguistics, literature and culture 5, no. 1 (January 31, 2019): 62–67. http://dx.doi.org/10.21744/ijllc.v5n1.850.

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Hinduism is the oldest religion beginning in India. The development of Hinduism spread to the other parts of Asia, one of them is in Southeast Asia. The development of Hinduism in Indonesian territory is unavoidable because of the trading which was conducted between the kingdoms in Indonesia and other kingdoms in Asia. As we already know that Indonesia is a country that has become one of the places to go travelers who travel on the Silk Road. The Silk Road is a trade route in Asia where it delivers a lot of goods from the kingdoms in China to several kingdoms in Asia and sone of them are the kingdoms in Indonesia and in India. Therefore, we can see the influence of Chinese cultures and Indian cultures that are deeply embedded in Indonesian culture. One of the philosophies of Hinduism that still adheres to the people until today is the philosophy of karma in which Hindus believe that what we do today has an impact on what we will get in the future, it is a reflection of what we have planted in previous lives.

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Poniman, Poniman. "Hakikat Budaya Jawa Kaitannya dengan Agama Hindu di Bali." Sanjiwani: Jurnal Filsafat 10, no. 1 (July 8, 2020): 1. http://dx.doi.org/10.25078/sjf.v10i1.1627.

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<em>The existence of Balinese culture has taken place in the presence of foreign influences. Similarly, when Hinduism and Buddhism were embraced by Balinese people. It also affects Hinduism in Bali, which until now seems dominant and gives a hue and coloring the culture and life of Balinese people. Until now, the existence of the Religion and Culture of Bali faced global challenges, the challenges of materialism, and even the impact of the development of Social Media influenced Balinese culture. Knowing the Nature of Javanese Culture in relation to the development of Hinduism in Bali forms the character of Balinese Hinduism which eventually becomes the Balinese Culture. Hinduism in Bali is more visible in Adat and Tradition, this is due to the formation of Religion as a real-life practice. So that the existence of Hinduism is not clearly seen with the Wedanya book as the guiding basis but Lontar-Lontar which is used as a practice in adat both in rituals and literature so it is not found when religious events use Vedas as reading material in Pura and in ritual guidelines.</em>

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Ofori Atiemo, Abamfo. "‘Returning to our Spiritual Roots’: African Hindus in Ghana Negotiating Religious Space and Identity." Journal of Religion in Africa 47, no. 3-4 (July 18, 2017): 405–37. http://dx.doi.org/10.1163/15700666-12340120.

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Abstract This paper examines the phenomenon of the ‘African Hindu’ in the context of the discussions on ‘transnational Hinduism’. I also report on how these African Hindus resort to a reinterpretation of the history of their Ghanaian indigenous (traditional) religion and culture in their attempt to find religious space in the almost-choked religious environment of Ghana, and also how they attempt to negotiate their new religious identity in relation to their identity as Africans (Ghanaians). I conclude with a prognosis of the form that Hinduism is likely to assume in the near future on Ghanaian soil as its African converts try to live their faith in the context of their local culture.

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Wadhwaniya, Mayur. "UNVEILING INDIANNESS: EXPLORING HINDUISM THROUGH THE EYES OF POETS IN INDIAN LITERATURE." VIDYA - A JOURNAL OF GUJARAT UNIVERSITY 2, no. 2 (August 8, 2023): 69–75. http://dx.doi.org/10.47413/vidya.v2i2.201.

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In shaping the Indian identity and Indian literature Hinduism has played a central role it has been a treasure trove of diverse cultural expressions. The perceptions and interpretations of Hinduism of Indian poets offer unique understanding into the complexities and fine points of Indianness. The present study aims to explore how poets in Indian literature have presented Hinduism, suppling a deep insight of the religion's influence on the Indian psyche. The present study delves into the exploration of "Indianness" in Indian literature by the lens of Hinduism's profusive influence. Indian literature topography reflects a unique amalgamation of languages, religions, traditions, and perspectives, contributing to the heterogenous cultural identity of the nation. The present study investigates the significant influence of Hinduism on poetry during focusing Bhakti Movement. It delves into the works of Bhakti saints i.e. Kabir, Mirabai, Surdas, and Tulsidas, whose verses revolutionized the depicted Hinduism by spotlighting a personal and emotional connection with the divine. The expressions of love, devotion, and spirituality by Bhakti poets resonate with the core values of Hinduism, jubilation the timeless essence of "Indianness" and the cultural values of India. Moreover, the present study analyses modern Indian poetry with its continued inspiration of Hindu themes. Modern Poets such as Swami Vivekananda, Rabindranath Tagore, and Kamala Das comprised Hindu philosophical concepts, deities, and rituals to explore the complexities of human emotions and spiritual truths. Their verses represented the enduring role of Hinduism in shaping the spiritual essence that weaves together modern India, which highlights the universal enchantment of Hindu spirituality and its contribution to the Indian literature. Eventually, the present study reveals Hinduism's influence on Indian literature which transcends time and space, reflection of interconnectedness of culture, spirituality, and the soul of the nation. The picture of "Indianness" in Indian literature applauds the rich cultural heritage, inclusivity, and pluralism of nation, and offering profound understanding into the enduring spiritual values that maintain to inspire generations of readers.

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Altman, Michael J. "Before Hinduism: Missionaries, Unitarians, and Hindoos in Nineteenth-Century America." Religion and American Culture: A Journal of Interpretation 26, no. 2 (2016): 260–95. http://dx.doi.org/10.1525/rac.2016.26.2.260.

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AbstractAmerican interest in and knowledge of religion in India began before Americans imagined Hinduism as a coherent world religion. In the eighteenth and nineteenth century, Americans used a variety of terms to describe, represent, and imagine the religious culture of India: Gentoos, Hindoos, religion of the Hindoos, Hindoo religion, Brahmanism, heathenism, and paganism. Each term meant different things to different writers at different times. But there was no Hinduism, a world religion originating in India and comparable to others, in America prior to the late nineteenth century. Americans read and wrote about “Hindoos” and “Hindoo religion,” something altogether different from Hindus and Hinduism. This article analyzes two examples of American representations of Hindoo religion before Hinduism. First, it examines American missionary reports about “Hindoo heathenism” written by American Board of Commissioners for Foreign Missions missionaries and published in American missionary journals in the early nineteenth century. Second, it examines the Unitarian interest in Rammohun Roy and his growing popularity in New England during the 1820s and 1830s. Unitarian interest in Roy and ABCFM missionary reports exemplify the ways Protestant questions and interests shaped the American understanding of religions and the eventual construction of “world religions” such as Hinduism to suit American Protestant concerns.

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Rinaldi Permana Putra. "Awal Penyebaran dan Perkembangan Agama Islam di Pulau Bali." Jurnal Keislaman 6, no. 1 (March 1, 2023): 41–49. http://dx.doi.org/10.54298/jk.v6i1.3622.

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Bali is an archipelago in Indonesia which is known as the Island of the Gods and the Island of a Thousand Temples, because of the very strong Hindu culture in every social structure. So, it seems like there is no other religion besides Hinduism. However, in reality it turns out that not all people adhere to Hinduism. Many of them even adhere to Islam. In fact, the coming of Islam to Bali also coincided with the triumph of Hinduism in Bali in the 15th century. This research aims to find out how Islam developed and spread on the island of Bali and to find out how tolerance was created between Hindus and Muslims in Bali. The method used in this research is qualitative research with a historical approach. From this research it can be concluded that Islam spread peacefully and steadily since the 15th century during the Gelgel Kingdom. Then a few years later, there were many immigrants from Javanese, Madurese, Sasak, Chinese, Arabs and others who made other communities wider. As for the life between Hindus and Muslims in Bali and other people walk side by side, harmonious, and rich in good and strong tolerance.

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Girinata, I. Made. "Building Hinduism Educational Values-Based School Culture." Jurnal Penelitian Agama Hindu 4, no. 1 (May 18, 2020): 61. http://dx.doi.org/10.25078/jpah.v4i1.1382.

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<p><em>Tulisan ini bertujuan untuk mendeskripsikan upaya membangun budaya sekolah berbasis nilai pendidikan agama Hindu. </em><em>Sekolah </em><em>adalah</em><em> tempat </em><em>terselenggaranya</em><em> kegiatan belajar mengajar</em><em> yang </em><em>tidak hanya di</em><em> </em><em>maknai sebagai kegiatan transfer ilmu pengetahuan dari guru ke siswa</em><em>, namun juga merupakan </em><em>kegiatan </em><em>untuk </em><em>membiasakan seluruh warga sekolah </em><em>pada </em><em>disiplin dan </em><em>ke</em><em>patuh</em><em>an</em><em> terhadap peraturan</em><em>, </em><em>saling menghormati, membiasakan hidup bersih dan sehat serta</em><em>. K</em><em>ebiasaan-kebiasaan</em><em> </em><em>yang </em><em>ter</em><em>bentuk dalam perjalanan panjang sekolah </em><em>inilah yang </em><em>disebut budaya sekolah</em><em>, dimana dalam perkembangannya belum mampu membentuk warga sekolah yang berkarakter. Oleh karena itu, sudah saatnya budaya sekolah di bangun dengan </em><em>tidak hanya terbatas pada nilai-nilai keilmuan saja, melainkan semua nilai-nilai kehidupan</em><em> termasuk nilai pendidikan agama Hindu.</em></p>

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I Made Dwi Hita Darmawan and I Gusti Ngurah Agung Panji Tresna. "ACCOUNTING, CULTURE, AND HINDUISM: A NARRATIVE REVIEW." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 7, no. 2 (October 31, 2023): 235–43. http://dx.doi.org/10.25078/vidyottama.v7i2.2923.

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This research aims to analyze and understand the relationship between accounting and Balinese Hindu culture through a descriptive qualitative approach using the narrative review method. This research method is used to explore phenomena that occur in the context of Balinese Hindu culture with a focus on accounting practices. The results of data analysis show that the relationship between accounting and Balinese Hindu culture influences each other. Balinese Hindu culture that is rich with traditions, rites, and spiritual values has a significant impact on the accounting practices that exist within its society. Accounting practices in Balinese Hindu culture reflect the beliefs and values of the community, such as the concepts of justice, ethics, and social responsibility. The novelty of this research lies in providing a better understanding of the influence of Balinese Hindu culture on accounting practices, so that it can be used as a basis for the development of more contextualized and sustainable accounting theories and practices within the culture.

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Dr. Asha Krishnan. "When the Festival Drums Beat: Demystifying Festival Cuisine in Kerala." Creative Launcher 5, no. 6 (February 28, 2021): 164–69. http://dx.doi.org/10.53032/tcl.2021.5.6.22.

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Food and culture are inextricably bound together. The food we eat carries the trait of our culture. Though unnoticed, the food that we eat every day and the special cuisine that we prepare for festivals, all reveal we are a part of the invisible cultural link. The cuisine of a region mirrors its history, tradition, culture and lifestyle. Kerala is often described as a “museum of races and cultures”. In Kerala Hinduism, Christianity and Islam are the main religions followed by a majority of people. A cursory look at the festival cuisine of these communities reveals a drastic difference in culture. While the Hindus stick on to vegetarian sadya on festival days, Christians and Muslims celebrate with non-vegetarian food. In an analogous geographic milieu, the gastronomic alterations of different communities provide an insight that food habits and culture are things that are kept intact to be handed down to generations. This paper tries to analyse the trajectories of history and culture that has moulded the food habits of the main communities in Kerala.

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Dissertations / Theses on the topic "Hinduism and culture"

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Samad, Abdul [Verfasser]. "Emergence of Hinduism in Gandhāra : an analysis of material culture / Abdul Samad." Berlin : Freie Universität Berlin, 2012. http://d-nb.info/1027276164/34.

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Kegel, Claudia. "Balinese nurse's experience of patient death : Viewed in the light of their cultural background." Thesis, Ersta Sköndal högskola, Institutionen för vårdvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-5364.

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Background: Nursing is a profession in which one will face death in different circumstances,and how the nurse will be affected by the death of their patient may vary with the nurses’ cultural and religious background. Bali-Hinduism is the most practised religion on Bali in Indonesia, permeating the inhabitants’ day-to-day life. Aim: The purpose of this study was to explore Balinese nurses’ experiences of the death of a patient in their care, in the light of their cultural surroundings and background. Method: Semi-structured interviews analysed with qualitative content analysis. The material was organized in themes and subthemes. The participants were one male and three female nurses from a private hospital in Denpasar, Indonesia. Results: The results showed that the Balinese nurses were leaning rather heavily on their religious beliefs in their daily work, and that their cultural situations greatly affect their way of coping with patients’ deaths. Three major themes emerged during the analysis: cultural and religious aspects, emotional reactions to patients’ deaths, and factors that aid coping. Discussion: Many of the ideas the nurses expressed could be further understood when learning more about Balinese culture and Bali-Hinduism, for example the notion that the physical health of a person is closely related to the will and intention of that person. Similar to Parse’s view of the human being, the Balinese perceive the human being as a versatile and complex being, connected to and affected by various aspects such as background, culture, surroundings, religious context, education, family and other human beings. The results were discussed in comparison to recent research on the subject and to Parse’s theory of humanbecoming.
Bakgrund: Att arbeta som sjuksköterska innebär att möta döden i olika situationer, och hur sjuksköterskan reagerar på sin patients bortgång varierar med sjuksköterskans kulturella och religiösa bakgrund. Denna studie fokuserar på den balinesiska sjuksköterskans upplevelser och undersöker vad för slags copingstrategier hon använder. Bali-Hinduism är den mest utbredda religionen på Bali i Indonesien, och genomsyrar invånarnas vardag. Syfte: Studiens syfte var att undersöka balinesiska sjuksköterskors upplevelser av patienters död, i ljuset av deras kulturella omgivning och bakgrund. Metod: Semistrukturerade intervjuer som analyserades med kvalitativ innehållsanalys. Resultaten diskuterades i jämförelse med aktuell forskning och Parses teori om humanbecoming. Resultat: Resultatet visar att balinesiska sjuksköterskor förlitar sig på religionen i hög grad i det dagliga arbetet, och att deras kulturella sammanhang kraftigt påverkar deras sätt att handskas med patienters död. Tre teman framträdde under analysen: kulturella och religiösa aspekter, sjuksköterskan och döden och faktorer som stödjer coping. Diskussion: Många av de tankar som de balinesiska sjuksköterskorna uttryckte kunde förstås djupare vid inhämtning av mer kunskap om den balinesiska kulturen och Bali-Hinduism, exempelvis föreställningen att en persons fysiska hälsa är nära sammankopplad med hennes vilja och intention. I likhet med Parses syn på människan, ser balineserna människan som en föränderlig och komplex varelse som är ansluten till och påverkas av olika faktorer såsom bakgrund, kultur, omgivning, religiös kontext, utbildning, familj och andra människor.

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Lalloo, Sherneen. "How femininities are shaped by religion and culture: a comparative study of beliefs on 'pollution' during childbirth and menstruation in Hinduism and Christianity." Master's thesis, University of Cape Town, 2000. http://hdl.handle.net/11427/14636.

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This dissertation is a qualitative study of how femininities are shaped by religion and culture. Since religion and culture is a very broad field, this study attempts to examine how femininities are shaped by notions of 'pollution' during menstruation and childbirth. These beliefs about pollution are thought to be part of religion and culture. This comparative study examines how beliefs on pollution differ in two groups of women namely Christian and Hindu women. The sample of women for this study was chosen purposefully using the snowball sampling technique. A sample of six Hindu and six Christian women who were relatively similar in terms of education and income was chosen from the Rylands/Athlone area in the Western Cape. The limited size and nature of this sample makes generalizations difficult. Individual interviews using in-depth, open-ended questions were conducted. The questions were aimed at providing insight into women's experiences of menstruation, menarche, sexual intercourse during menstruation and pregnancy, childbirth and the religious restrictions and taboos these experiences entailed. The aim was to describe women's subjective experiences of 'pollution'. The interviews were conducted in the homes of the women as this was likely to be an environment that respondents would feel comfortable in. Interviews were tape-recorded and then transcribed in order to present the findings in the respondent's own words as far as possible. It was found that Hindu women faced religious and cultural restrictions where menstruation was concerned. They did not light the lamp in their shrines at home or attend temple services until the cessation of menstruation whereupon a ritual bath was taken. During childbirth Hindu women were seen as being 'most polluted' during the first ten days after giving birth. This period of ritual impurity ended forty days after giving birth. During this time, all the women in this study did not leave the house, cook, attend temple or light the lamp as a result of this ' impure' state. After performing a ritual bath and shaving the newborn's hair, these women were reintroduced into the community. In contrast, the Christian women in this study did not face any religious or cultural restrictions during menstruation and childbirth. The Christian women were actually encouraged to attend church as soon as possible after giving birth. Beliefs about 'pollution' during menstruation and childbirth were analyzed using structural-functional theory. It was argued that 'pollution beliefs' serve various functions in society, mostly to ensure gender inferiority and male dominance. There were also differences in the Hindu and Christian respondent's views on marriage and the sex of their children. It was found that the women's experiences of menstruation and childbirth were shaped to a large extent by religion and culture. Femininities were linked to religion and culture as attitudes on 'pollution' stemming from culture affect the way women view themselves and their bodies.

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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.)
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.
Committee in charge: Philip Scher, Chair; Lynn Stephen, Member; Lamia Karim, Member; Deborah Green, Outside Member

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Pereira, Peter. "Building bridges with Christ's love to the Asian Indian Hindu community in Chicago." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Kallimel, Josh P. "A strategy to promote church growth by developing indigenous churches in the resistant areas of India." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Raj, Dhooleka Sarhadi. "Shifting culture in the global terrain : cultural identity constructions amongst British Punjabi Hindus." Thesis, University of Cambridge, 1997. https://www.repository.cam.ac.uk/handle/1810/273054.

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Pradittatsanee, Darin. "Spiritual quest, Orientalist discourse, and "assimilating power" : Emerson's dialogue with Indian religious thought in cultural context /." view abstract or download file of text, 2000. http://wwwlib.umi.com/cr/uoregon/fullcit?p9978259.

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Thesis (Ph. D.)--University of Oregon, 2000.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 319-335). Also available for download via the World Wide Web; free to University of Oregon users.

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Akkoor, Chitra Venkatesh. "Ways of speaking in the diaspora: Afghan Hindus in Germany." Diss., University of Iowa, 2011. https://ir.uiowa.edu/etd/915.

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In this ethnographic study, I sought to understand the diasporic lives of Afghan Hindus by studying how they discursively constructed their migration and settlement in Germany. By directing attention to their ways of speaking about migration I understood the importance of community and family to the Afghan Hindu way of life, and how the cultural premises of homeland an integral part of their relationships in the diaspora. Speech codes theory is the primary theoretical framework for this ethnographic study. Research was conducted over four separate visits to Germany lasting from four to ten weeks, beginning in summer of 2005 and ending in December 2008, proceeding in phases. Primary methods used were, participation observation, and in-depth interviews. Sites of research included Afghan Hindu temples and family events. The main indigenous term used to describe migration was bikharna, which captured spatial dispersal, relational fragmentation, and loss of traditions. The Afghan Hindu meaning of community was premised on physical proximity and relational connection among Afghan Hindus. The changing meaning of family from the multi-member, multi-generational household of Afghanistan to Western ideas of the nuclear family also figured prominently in ways of speaking about migration. Cultural premises of the homeland continued to inform life in Germany, but were also increasingly being challenged by lifestyle choices of some Afghan Hindus. The temple in Afghan Hindu diasporic lives emerged as an important place, in discursive constructions of community. What was once a place of worship in the homeland was constructed in the diaspora as a place that could bring the fragmented community together. However, the temple was also contested space, as different groups of people within the speech community had different perspectives on its importance in Afghan Hindu lives. This study has implications for the study of culture, communication and relationships in the context of diaspora. Ethnography of communication offers an ideal theoretical framework in which to understand diasporic experiences, by examining the underlying rules and premises of everyday lives of diasporic people. As a case study of a refugee diaspora, this study also has implications for scholarship on South Asian diasporas.

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Nair, Shankar Ayillath. "Philosophy in Any Language: Interaction between Arabic, Sanskrit, and Persian Intellectual Cultures in Mughal South Asia." Thesis, Harvard University, 2014. http://dissertations.umi.com/gsas.harvard:11258.

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This dissertation examines three contemporaneous religious philosophers active in early modern South Asia: Muhibb Allah Ilahabadi (d. 1648), Madhusudana Sarasvati (d. 1620-1647), and the Safavid philosopher, Mir Findiriski (d. 1640/1). These figures, two Muslim and one Hindu, were each prominent representatives of religious thought as it occurred in one of the three pan-imperial languages of the Mughal Empire: Arabic, Sanskrit, and Persian. In this study, I re-trace the trans-regional scholarly networks in which each of the figures participated, and then examine the various ways in which their respective networks overlapped. The Chishti Sufi Muhibb Allah, drawing from the Islamic intellectual tradition of wahdat al-wujud, engaged in "international" networks of Arabic debate on questions of ontology and metaphysics. Madhusudana Sarasvati, meanwhile, writing in the Hindu Advaita-Vedanta tradition, was busy adjudicating competing interpretations of the well-known Sanskrit text, the Yoga-Vasistha. Mir Findiriski also took considerable interest in a shorter version of this same Yoga-Vasistha, composing his own commentary upon a Persian translation of the treatise that had been undertaken at the Mughal imperial court. In this Persian translation of the Yoga-Vasistha alongside Findiriski's commentary, I argue, we encounter a creative synthesis of the intellectual contributions occurring within Muhibb Allah's Arabic milieu, on the one hand, and the competing exegeses of the Yoga-Vasistha circulating in Madhusudana's Sanskrit intellectual circles, on the other. The result is a novel Persian treatise that represents an emerging "sub-discipline" of Persian Indian religious thought, still in the process of formulating its basic disciplinary vocabulary as drawn from these broader Muslim and Hindu traditions.

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Books on the topic "Hinduism and culture"

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Lakshmanacharya. Hindu religion and culture. New Delhi: Jnanada Prakashan (P & D) in association with Confederation of Indian Universities, 2017.

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1964-, Rinehart Robin, ed. Contemporary Hinduism: Ritual, culture, and practice. Santa Barbara, Calif: ABC-CLIO, 2004.

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Tight, Colleen P. "Hinduism - a cultural study". Kingston, ON: History Teachers' Counselling Service, 1989.

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Kalita, Hemanta Kumar. Hinduism spirituality and humanity. Guwahati: EBH Publishers (India), 2018.

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Dasgupta, Shashi Bhushan. Indian culture, ancient and modern. Calcutta: Friends Publishers, 1990.

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Lokeśvarānanda. Religion and culture. Calcutta: Ramakrishna Mission, Institute of Culture, 1990.

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Smith, Ronald Morton. Contrasts with Indian culture. [Toronto: Ronald M. Smith Publication Trust, 2002.

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Ke, Candraśēkharannāyar Si. Hindumatattint̲e rājamārggaṃ: Sāmskārika paṭhanaṃ. Kōṭṭayaṃ: [Si. Ke. Candraśēkharannāyar], 2006.

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Mācave, Prabhākara. Hinduism, its contribution to science and civilisation. New Delhi: Machwe Prakashan, 1994.

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Machwe, Prabhakar Balvant. Hinduism, its contribution to science and civilisation. New Delhi: Machwe Prakashan, 1994.

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Book chapters on the topic "Hinduism and culture"

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Innes, Jr, William C. "Hinduism." In Popular Culture, Religion and Society. A Social-Scientific Approach, 143–70. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_7.

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Patel, Purvi. "Hinduism." In Understanding End of Life Practices: Perspectives on Communication, Religion and Culture, 231–35. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-29923-0_16.

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De, Aparajita, and Rajib Nandi. "Whats(up) with Hinduism? Digital culture and religion among Bengali Hindus." In Digital Hinduism, 13–34. Abingdon, Oxon ; New York, NY : Routledge, 2020. | Series: Routledge studies in religion and digital culture: Routledge, 2019. http://dx.doi.org/10.4324/9781315107523-2.

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Vohra, Ashok, and Kotta Ramesh. "Philosophy in Indian Culture." In Hinduism, Yoga and Indian Culture, 74–77. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439370-8.

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Vohra, Ashok, and Kotta Ramesh. "The Indian Character *." In Hinduism, Yoga and Indian Culture, 57–68. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439370-6.

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Vohra, Ashok, and Kotta Ramesh. "Yoga." In Hinduism, Yoga and Indian Culture, 33–37. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439370-4.

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Vohra, Ashok, and Kotta Ramesh. "The Indian Spirit *." In Hinduism, Yoga and Indian Culture, 38–56. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439370-5.

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Vohra, Ashok, and Kotta Ramesh. "Philosophy, Development and National Crisis *." In Hinduism, Yoga and Indian Culture, 78–87. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439370-9.

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Vohra, Ashok, and Kotta Ramesh. "Some Tasks for Philosophers." In Hinduism, Yoga and Indian Culture, 88–92. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439370-10.

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Vohra, Ashok, and Kotta Ramesh. "The Classical Indian Conception of Dharma and Its Contemporary Relevance *." In Hinduism, Yoga and Indian Culture, 1–15. London: Routledge India, 2023. http://dx.doi.org/10.4324/9781003439370-1.

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Conference papers on the topic "Hinduism and culture"

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.

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Bano, Shabana, R. Mishra, and C. Tripathi. "Mutual Perception and Relational Strategies of Hindus and Muslims in India." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2018. http://dx.doi.org/10.4087/jjdk9894.

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The present study examines mutual perception and relational strategies of the Hindu and Muslim groups in the cultural context of India by focusing on religion-based “othering.” A sample of 264 participants belonging to Hindu and Muslim groups was studied in Varanasi City. An instrument developed and used in an international project was adapted and given to participants (age range 20–60 years) for measuring their relational strategies, mutual perceptions and perceived discriminations. The findings revealed the ‘Coexistence’ relational strategy to be strongly placed in both Muslim and Hindu participants. Both ‘Integration’ and ‘Assimilation’ strategies were stronger in Muslim participants than in Hindu participants. Hindus preferred the ‘Separation’ strategy, perceived greater discrimination and held less positive views of Muslims. The findings are discussed along with their implications for dealing with the problem of Hindu-Muslim relationships in India.

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McCartney, Patrick. "Sustainably–Speaking Yoga: Comparing Sanskrit in the 2001 and 2011 Indian Censuses." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-5.

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Sanskrit is considered by many devout Hindus and global consumers of yoga alike to be an inspirational, divine, ‘language of the gods’. For 2000 years, at least, this middle Indo-Aryan language has endured in a post-vernacular state, due, principally, to its symbolic capital as a liturgical language. This presentation focuses on my almost decade-long research into the theo-political implications of reviving Sanskrit, and includes an explication of data derived from fieldwork in ‘Sanskrit-speaking’ communities in India, as well as analyses of the language sections of the 2011 census; these were only released in July 2018. While the census data is unreliable, for many reasons, but due mainly to the fact that the results are self reported, the towns, villages, and districts most enamored by Sanskrit will be shown. The hegemony of the Brahminical orthodoxy quite often obfuscates the structural inequalities inherent in the hierarchical varṇa-jātī system of Hinduism. While the Indian constitution provides the opportunity for groups to speak, read/write, and to teach the language of their choice, even though Sanskrit is afforded status as a scheduled (i.e. recognised language that is offered various state-sponsored benefits) language, the imposition of Sanskrit learning on groups historically excluded from access to the Sanskrit episteme urges us to consider how the issue of linguistic human rights and glottophagy impact on less prestigious and unscheduled languages within India’s complex linguistic ecological area where the state imposes Sanskrit learning. The politics of representation are complicated by the intimate relationship between consumers of global yoga and Hindu supremacy. Global yogis become ensconced in a quite often ahistorical, Sanskrit-inspired thought-world. Through appeals to purity, tradition, affect, and authority, the unique way in which the Indian state reconfigures the logic of neoliberalism is to promote cultural ideals, like Sanskrit and yoga, as two pillars that can possibly create a better world via a moral and cultural renaissance. However, at the core of this political theology is the necessity to speak a ‘pure’ form of Sanskrit. Yet, the Sanskrit spoken today, even with its high and low registers, is, ultimately, various forms of hybrids influenced by the substratum first languages of the speakers. This leads us to appreciate that the socio-political components of reviving Sanskrit are certainly much more complicated than simply getting people to speak, for instance, a Sanskritised register of Hindi.

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Hadzantonis, Michael. "Eden’s East: An ethnography of LG language communities in Seoul, South Korea." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.8-4.

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Motivated by social inclusion, lesbian and gay communities have long attempted to negotiate languages and connected discourses. Social ascriptions act to oppress these communities, thus grounding Cameron’s (1985) Feminism and Linguistic theory. This practice of language negotiation significantly intensifies in regions where religious piety (Hinduism, Christianity, Buddhism, Islam) interacts with rigid social structure (Confucianism, Interdependency), mediating social and cultural positioning. Consequently, members of LG communities build linguistic affordances, thus (re)positioning selves so to negotiate ascribed identities and marginalizations. Paradoxically, these communities model discourses and dynamics of larger sociocultural networks, so as to contest marginalizations, thus repositioning self and other. Through a comparative framework, the current study employs ethnography, as well as conversation and discourse analyses, of LG communities, to explore ways in which these communities in Seoul (Seoul) develop and employ adroit language practices to struggle within social spaces, and to contest positivist ascriptions.

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