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Journal articles on the topic 'Hinduism and culture'
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1
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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Helton, Christopher Jason. "Imagined Religious Communities and the “Culture of Bible-Readers”: Hinduism’s Challenge to European Religious Studies." Ethnologia Actualis 15, no. 2 (December 1, 2015): 8–18. http://dx.doi.org/10.1515/eas-2015-0013.
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Abstract This paper will discuss the challenges posed by modern conceptions of Hinduism - in particular Heinrich von Stietencron’s conception of a “collection of religions” and Romila Thapar’s application of Benedict Anderson’s theory of “imagined communities” to Hinduism-to the European style of religious studies, particularly at the undergraduate level.
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MOHAN, DIPANKAR. "A Study On The Social Life Of The Ahom Priestly Class." Restaurant Business 118, no. 10 (October 25, 2019): 563–70. http://dx.doi.org/10.26643/rb.v118i10.9575.
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The Ahoms were originally a group of Tai Shans. They brought a distinct culture to Assam peculiar to the Tai culture. Although the Ahoms had their own religious customs and rituals but they did not impose their religion to other tribes and distinctly amalgamated with the culture of the local people. In the time being the Ahoms accepted Hinduism and with the advent of the neo-vaisnavism they almost lost their culture. However the Mohan Deodhai and the Bailungs, the three priestly clans of the Ahoms did not accept Hinduism and maintained their own culture and habits to a great extent. The Ahoms possesses a distinct character regarding the social life. The Ahom priestly classes who were neglected for their denial of acceptance of Hinduism in later part of the Ahom rule, became secluded from the other part of the society. The Mohan, Deodhais and the Bailungs maintained their traditional beliefs and customs in the long period of the Ahom rule and they are still preserving their tradition. So, it is necessary to look at the condition of the Ahom priestly class that how and what extent they could maintain their own culture.
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Balan, Binesh. "Making of Comfortable Exile Through Sanskritization: Reflections on Imagination of Identity Notions in India." Contemporary Voice of Dalit 11, no. 2 (September 10, 2019): 84–93. http://dx.doi.org/10.1177/2455328x19859192.
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‘Sanskritization’ refers to the assimilation of local culture of non-Hindus into Hinduism and its social structure, including the caste system. ‘Comfortable Exile’ refers to the internal displacement of an identifiable group, as further defined and discussed below. This study examines how Sanskritization has resulted in comfortable exile and determined the perceived identity of native peoples in the larger Indian society. The narrative revolves around the question of whether being ‘Indian’ must mean being ‘Hindu’.
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Li, Yan. "A Comparative Study on the Character Modeling of Chinese Shadow Play and Malaysian Wayang Kulit." Vol. 5 No. 1 (2024) 5, no. 1 (April 30, 2024): 89–100. http://dx.doi.org/10.33093/ijcm.2024.5.1.6.
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The shadow play cultures of China and Malaysia have a long history and rich cultural connotations, both of which belong to folk art forms. Due to the origin of shadow play culture and the differences in cultures between the two countries, the character designs of shadow play have formed unique regional cultures. This article mainly compares the character styles of shadow play between the two countries, summarizes the similarities and differences in artistic forms of shadow play, and showcases the beauty of different styles. In Chinese shadow play culture, the modelling of characters is usually related to historical stories or myths and legends. The modelling of characters includes the modelling techniques of Paper Cuttings and the colour shading of New Year pictures. In Malaysia's shadow play culture, shadow play is called "Wayang Kulit" and was introduced in Java, Indonesia. Generally, it portrays mythological stories about Hinduism, which is closely related to Java, Indonesia, which originated mainly from Hinduism. Regardless of the culture, the unique shapes and characteristics of shadow play characters can attract the audience's attention, show cultural value in character design, and help the audience better understand and feel the meaning of the characters in shadow play. Finally, through research, promote cultural exchange, dissemination, and promotion of shadow play between the two countries.
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Eko Putro, Zaenal Abidin, and Kustini Kustini. "FLEXIBILITY OF HINDUISM IN A SOJOURNING LAND STUDY ON DIASPORIC BALINESE HINDU IN CIMAHI, WEST JAVA PROVINCE OF INDONESIA." Analisa: Journal of Social Science and Religion 2, no. 01 (July 31, 2017): 61. http://dx.doi.org/10.18784/analisa.v2i01.412.
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In so far, articles portraying Balinese Hindu who settles in far away from Bali Island are less widely published. In recent development of Hinduism in Indonesia, Hindus community shows a dynamic process and tries to adapt culture of majority people in some areas. This article tries to explore the dynamics of Balinese Hindu community which is assumed a diasporic Balinese who settle in a small town Cimahi, West Java Province of Indonesia. This article shows that the Balinese Hindu in Cimahi can perform flexibility of Hindu doctrine as well as Hindu ritual which mean they do not totally follow the core of its culture, that is Balinese culture. Yet, they maintain banjar system and adhere Parisada Hindu Dharma of Indonesia’ decrees instead of joining India Hinduism of sampradaya. This article is stemmed from a qualitative research toward Hindu community in Cimahi of West Java province whereby they maintain their religious tradition (including pancayadnya) embedded with an old temple namely the Great Wira Loka Natha temple. This temple is regarded by themselves as the oldest Balinese temple in West Java which was built in 1978. To collect the data, the research uses observation, in-depth interview, focus group discussion as well as literature study.
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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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Sunarto. "The Impact of Hinduism and Buddhism on the Music of Indonesia." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 11 (June 22, 2023): 1–18. http://dx.doi.org/10.30819/aemr.11-1.
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The incorporation of Hinduism and Buddhism in Indonesia has given a unique characteristic to the Indonesian cultural reality. Since the Kalinga–Bali Yatra (from 320 BC to the establishment of Kalinga kingdom in Central Java around 500 AD), that is, the yearly ancient naval expedition of sailors from Orissa (Kalinga in India) to the Swarnadwipa Islands (Malacca, Sumatera, Java, Borneo, and Bali), the culture of Hinduism and Buddhism has been slowly introduced and acknowledged by the people of Indonesia. The earliest interaction between Hinduism/Buddhism and the locals could be tracked since the period of Kalinga kingdom in the central part of Java island. The influence of Hinduism and Buddhism in Indonesian traditional culture has penetrated to the people’s musical tradition in Java and Bali. On top of that, the story of Ramayana and Mahabharata has been adopted into Wayang Kulit tradition in Java. Among other Hindu–Buddhist influences in Indonesia comprise Indian drama– dance, Rasa esthetic theory, Mahayana Buddhist influence in Bedoyo, Slendro pathet (Javanese gamelan musical organization system), and Hinayana Buddhist concept of removal of nine consciousness of human beings.
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Zaki, M. "Maintaining Tradition to Establish Cohesion." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 2 (August 7, 2020): 209–24. http://dx.doi.org/10.20414/sangkep.v3i2.2375.
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Cultural heterogeneity and plurality of religions which grow, develop and survive in Lombok make this island such a pluralistic and multicultural miniature of Indonesia. This entity can be potentially integrative as a knit of social cohesiveness. However, in certain conditions and atmosphere, this diversity and culture can arise the emergence of conflict, violence and disaster if it is not managed properly. Muslims Sasak and Hindus Balineseethnic as the two largest communities in Lombok, often meet in space and stage conflict. The main factors are culture, economy, sectarianism, exclusivism, primordialism and multiculturalism education are still low.Despite repeated conflicts, it does not mean the social interaction of these two communities is not tolerated. Despite the conflicts that are always episodes, these two communities have local wisdom in the form of a religious festival of the perang topat tradition. This discourse is intended to describe the historical background of Islam and Hinduism in Lombok, analyze the causes of social conflict between the Muslim Sasak community and Hinduism Balinese ethnic in Lombok, as well as explore the local wisdom of the perang topat tradition as multicultural education base that can be made as a seeding of social cohesiveness.
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Subawa, I. Made Pasek. "Mengurai Kembali Peta Perkembangan Agama Hindu di Bali dan Nusantara." Sphatika: Jurnal Teologi 13, no. 2 (September 30, 2022): 150–61. http://dx.doi.org/10.25078/sphatika.v13i2.1926.
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The development of Hinduism in the archipelago, especially in Bali, originated from the teachings of the Vedas which were then translated into various forms of lontar literature. The lontar work which is a development of the Vedas written in accordance with local culture makes it easier for them to understand religious teachings so that this library is then used as a reference for them to believe in Hinduism. With this understanding, it shows that the development of the Hindu religious teaching system in the archipelago and Bali in particular is a derivative of the Vedic understanding which is rewritten in various lontars containing ideas and ideas according to the culture of the people. This is then the basis for Hinduism that is flexible and naturalistic that can be accepted in the religious system in the archipelago.
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Aryanatha, I. Nengah. "Ritual Agama Hindu dalam Membudayakan Nilai-Nilai Kearifan Lokal." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 13, no. 2 (January 14, 2019): 1. http://dx.doi.org/10.25078/wd.v13i2.673.
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Before Hinduism entered the archipelago, there were many local beliefs. Some of these types of local beliefs are Animism. Animism is basically a belief in the spirits that inhabit the universe around human habitation, is the oldest religious form. In this paper the author tries to examine the role of religion in cultivating the values of Hindu wisdom from prehistoric times to the development of culture in modern times. After going through an indepth analysis, a conclusion can be drawn about the Ritual Role of Religion in Cultivating Hindu Wisdom Values, namely having a primary role in understanding and implementing the teachings of Hinduism which is based on culture (local wisdom) so that culture and religion synergy in social life society, social religion and social culture.
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Baral, Sujata. "Nepalese Culture: Special Reference to Folk Music and Dance." Rainbow Journal 8, no. 1 (August 1, 2019): 50–55. http://dx.doi.org/10.3126/rainbowj.v8i1.44251.
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Folk music of Nepal reflects the aesthetic sense of the people and has been preserved by Oral tradition. Religions practiced in Nepal are Hinduism, Buddhism, Islam, Christianity, Jainism, Sikhism, Bon, ancestor worship, and animism. The majority of Nepalese are Hindus and Buddhists too, and these two religions have co-existed in harmony through centuries. Nepal is a multi-lingual, multi-cultural, and multi-diverse country. Being a small country located in between China and India of south Asia, though it has multi-dimensional folk and traditional culture and dances among the many ethnicities, tribes, and indigenous people. Many scattered contributions can be found in the literature but the concise and specific study about the topic is still unexplored. This paper highlighted to explore overall Nepalese culture and folk music and dances which are existed in various places of social life.
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Mann, Richard D. "Material Culture and the Study of Hinduism and Buddhism." Religion Compass 8, no. 8 (August 2014): 264–73. http://dx.doi.org/10.1111/rec3.12116.
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Olson, Carl. "Uttering Curses in Classical Hinduism: An Inquiry into Power and Violence." Studies in Linguistics and Literature 7, no. 4 (September 3, 2023): p1. http://dx.doi.org/10.22158/sll.v7n4p1.
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Based on textual evidence in ancient Indian texts, the uttering of curses (sāpah) was a feature of the culture from ancient times and continues into the current period, although the practice has not attracted the scholarly attention that it arguably deserves. The importance of the curse in Indian culture is also evident in other ancient religious cultures such as Egyptian, Mesopotamian, and Greco-Roman. Within the cultural context of India, the curse and its effectiveness are related to its ancient theory of language and its connection to the notion of karma, which are associations that it will be necessary to review to give a more complete grasp of the phenomenon of the curse.
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Walls, A. F. "The Western Discovery of Non-Western Christian Art." Studies in Church History 28 (1992): 571–81. http://dx.doi.org/10.1017/s0424208400012699.
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Christianity is in principle perhaps the most syncretistic of the great religions. Unlike Hinduism, it does not have a unifocal religious culture belonging to a particular soil; nor, like Islam, does it have common sacred language and a recognizable cultural framework across the globe. Historically, Christian expansion has been serial, moving from one heartland to another, fading in one culture as it is implanted in another. Christian expansion involves the serial, generational, and vernacular penetration of different cultures.
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Sinha, Vineeta. "Unpacking the Labels "Hindu" and "Hinduism" in Singapore." Asian Journal of Social Science 25, no. 2 (1997): 139–60. http://dx.doi.org/10.1163/030382497x00211.
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AbstractThis paper problematizes the taken-for-granted use of the labels "Hindu" and "Hinduism" in accounts of Indian religion and culture, on the premise that these descriptions have histories and are themselves constructions. A term like "Hindu" and its various derivatives (including "Hinduism") have been transformed from their original regional and possibly ethnic meanings to carrying religious substance. More importantly, specific meanings are attributed to these categories, particularly through orientalist and Indological writings, and have structured definitions and empirical interpretations of Indian religiosity. These writings have tended to produce homogeneous, monolithic and essentialist conceptualizations of Hinduism. Relying on ethnography, this paper provides empirical evidence to deconstruct the labels "Hindu" and "Hinduism" and to demonstrate how a complex of meanings can be attached to these labels only by attending to the socio-cultural and political specificities of their context of practice.
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Schouten, Jan Peter. "A Foreign Culture Baptised: Roberto de Nobili and the Jesuits." Exchange 47, no. 2 (April 18, 2018): 183–98. http://dx.doi.org/10.1163/1572543x-12341477.
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Abstract Roberto de Nobili (1577-1656) was a key figure in the history of Christian missions in India. Based in Madurai, capital of a Hindu kingdom, he tried to reach the local Brahmins by accommodating completely to their way of life. He mastered Indian languages and studied the holy scriptures of Hinduism thoroughly. In many writings, he testified to a remarkable acquaintanceship of Hindu thinking and spirituality. His dialogical attitude brought him into conflict with both conservative Hindus and the leaders of his own Jesuit order. Later generations admired ‘the Christian sannyāsī’ for his phenomenal knowledge of languages and scriptures and his daring attempts to design Indian means of expression for the gospel. However, during the last quarter of a century, De Nobili has been criticized by Dalit theologians because of his complete adjustment to caste relations, including discrimination against low-caste people.
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Skorokhodova, Tatiana G. "“Discovery of Hinduism” in Religious Thought of the Bengal Renaissance." Changing Societies & Personalities 7, no. 1 (April 10, 2023): 173. http://dx.doi.org/10.15826/csp.2023.7.1.224.
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The aim of the article is to represent “Discovery of Hinduism” as a specific phenomenon of religious thought in the Bengal Renaissance of modern India. The phenomenon is a part of “Discovery of India” (Jawaharlal Nehru’s term) by Indian intellectuals, who thought on their country, society, civilization, history, and its future. The term “Hinduism” borrowed from the British missionaries and orientalists became convenient for the Bengal Renaissance intellectuals to think and comprehend their own native religious tradition. Based on the works by the Bengal Renaissance thinkers, the paper presents their role in creating the notion “Hinduism” as the term for all group of Indian religions, as well as in interpretation of it as one whole religion. The “discovery of Hinduism” began from the works by Rammohun Roy, who presented its image—tracing its origins back to monotheistic ideal of the Vedas. The “discovery of Hinduism” process can be divided into two phases: (a) invention of “monotheistic” image by the Brahmo Samaj, 1815–1857; (b) the perception and understanding of Hinduism at the second half of 19th century as “unity in diversity” and constructing of its concept by Neo-Hindu thinkers (Bankimchandra Chattopaddhyay, Swami Vivekananda, etc.). They created an image of Hinduism as a system of universal meanings and values and the core of social life and culture as well as the foundation cultural and political identity. The “discovery of Hinduism” by all Bengal intellectuals had many important consequences, one of which is positive and humanistic concept of Hinduism not only for their co-religionists and compatriots, but also for the outer world, primarily for the West. “Discovery of Hinduism” is an integral part of the history of thought, the kind of attempt “to gather India” in religious, social, and cultural spheres for public consciousness and mind.
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Akram, Dr Muhammad, and Dr Ayesha Qurrat ul Ain. "The Impact of the Partition of India on the Study of Hinduism in the Urdu Language." ĪQĀN 2, no. 04 (June 30, 2020): 69–86. http://dx.doi.org/10.36755/iqan.v2i04.147.
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Religion, language, and race have been among the most crucial factors behind the formation of various national and communal identities in modern South Asian history. Just like the political division of British India, the complex interplay of these factors also culminated in a bifurcation of linguistic boundaries along the religious lines according to which Urdu became associated with Islam and Muslims. In contrast, Hindi became increasingly connected to the Hindu culture. These historical developments also affected the extent and nature of the academic materials on Hinduism in the Urdu language, which the present paper examines. The paper takes stock of different relevant materials. Then, it discusses how the changed socio-political realities quantitatively and qualitatively affected the works on Hinduism in the Urdu language as the majority of the Hindu scholars lost enthusiasm to write on their religion in Urdu considering its increased perception of being a Muslim language. Muslims in Pakistan, on the other hand, lost opportunities of everyday interaction with Hindus and easy access to the original Hindi and Sanskrit sources resulting in a considerable decline in Hindu studies on their part. Thus, the overall production of literature on Hinduism in the Urdu language declined sharply. By implication, the paper hints at how decisively socio-political and historical contexts bear on the pursuit of the academic study of religion.
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Bhargav, Vanya Vaidehi. "The Hinduism and Hindu Nationalism of Lala Lajpat Rai." Religions 14, no. 6 (June 5, 2023): 744. http://dx.doi.org/10.3390/rel14060744.
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Lala Lajpat Rai was a prominent figure of the Arya Samaj, the influential nineteenth-century Hindu socio-religious reform movement. He is also seen as having sown the seeds of Hindu nationalism in the first decade of the twentieth century. Exploring Lajpat Rai’s thought between the 1880s and 1915, this article traces how felt imperatives of Hindu nation-building impelled him to regularly re-define Hinduism. These first prompted Rai to articulate a ‘thin’ Hinduism, defined less in terms of an insistence on a complex set of beliefs and more in broad, simple terms. They then induced him to culturalise Hinduism and make a distinction between ‘Hinduism’ and ‘Hindu culture’. The article ends by comparing the Hinduism and Hindu nationalism of Lajpat Rai and V.D. Savarkar, the chief ideologue of the Hindutva ideology, which is considered the main influence on India’s Hindu nationalist movement. It argues that while formulations of a thin and culturalised Hinduism enabled both men to articulate a ‘Hindu nationalism’, their nationalisms in fact remained qualitatively different. By scrutinizing intellectual trends and processes occurring in Rai’s thought, the article demonstrates that the modern ideology of Hindu nationalism impacted how Hindu religion was defined and re-defined and how such re-definitions can still produce distinct forms of Hindu nationalism.
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Samir, J. L. "Jewelry in Hinduism: A Mission Challenge." Journal of Adventist Mission Studies 14, no. 2 (2018): 25–42. http://dx.doi.org/10.32597/jams/vol14/iss2/6/.
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"The issue of adornment and jewelry is a point of contention between Western and Eastern Christians. When Hindus accept Jesus Christ, they are expected to dispose of all adornment and jewelry before becoming members of the Seventh-day Adventist Church. To Hindus, this is one of the confirmations that the Seventh-day Adventist Church is an agent of Western culture trying to replace their Eastern values and way of life. The Adventist position on adornment and jewelry is a challenge to many Hindus because of the different cultural ideals and meanings behind adornment within the South Asian context."
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Sugiarti. "Akulturasi Budaya Umat Hindu Etnis Jawa Dan Bali Di Wilayah Kecamatan Toili Kabupaten Banggai Sulawesi Tengah." Widya Aksara : Jurnal Agama Hindu 24, no. 1 (March 5, 2019): 28–39. http://dx.doi.org/10.54714/widyaaksara.v24i1.46.
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Hinduism spread throughout the Indonesian archipelago, and is embraced by various tribes and ethnicities in Indonesia. Therefore, Hinduism has a different religious culture between one place and another, between ethnic groups and ethnic groups and other ethnic groups. This makes the Hindu religious culture diverse, distinctive, and regionally characteristic, according to where the tradition was born. But also not infrequently, these cultural actors seek a middle ground by doing acculturation. This method is considered effective in uniting the differences brought by each tribe or ethnicity. Acculturation that occurs does not eliminate the original cultural elements of the ethnic group or ethnicity concerned, but instead produces a new culture that is equally acceptable to both, and is considered in accordance with the social environment in which the two communities live.
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Suta, I. Made. "Fungsi dan Makna Lingga dalam Ajaran Agama Hindu." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 13, no. 2 (January 14, 2019): 88. http://dx.doi.org/10.25078/wd.v13i2.680.
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Hinduism is a religion that has given birth to a very complex culture in the field of astronomy, agricultural science, philosophy and other sciences. Likewise from this culture gave birth to worship facilities in the form of ancient relics, one of which was Lingga. Lingga is a symbol of fertility offered by the Indus valley civilization which is mainly associated with Shiva worship. Lingga can mean the manifestation of Lord Shiva which is described as Phalus which is usually placed above Yoni who describes men and women (Lingga-Yoni). The problem examined in this paper is how the function and meaning of Linga according to Hinduism in Indonesia. To answer these problems, data collection methods are used; literature studies, documents and observations and assisted with Religion and Symbol theory. Based on data data, it can be seen that the Lingga function is a religious function, namely strengthening, stabilizing Srddha Bhakti Hindus, then the function of fertility is by worshiping Lord Shiva through the media Lingga to invoke fertility on agriculture. Besides that, through worship Lingga has religious significance and symbolic meaning because Lingga is viewed from the religion as a symbol of worship before Lord Shiva. Lingga is believed to have magical powers so that Hindus draw closer to the presence of Ida Sang Hyang Widhi through the Lingga worship media in religious ceremonies such as piodalan in the Kahyangan Tiga / Jagat Temple. Symbolic meaning is Lingga as the symbol of Purusa (Akasa) and earth (Yoni) symbol of Pradana
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Ambarnuari, Mery, and Hari Harsananda. "Boneka Arwah (Spirit Doll) Perspektif Agama Hindu." Sphatika: Jurnal Teologi 13, no. 1 (March 1, 2022): 39–49. http://dx.doi.org/10.25078/sphatika.v13i1.1120.
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Spirit dolls are dolls that are intentionally made to be infiltrated by the spirits of people who have died. These dolls are then marketed by agents to be adopted and treated like living humans. The culture of adopting this spirit doll started in Thailand around 2014, which then spread to Indonesia. The spirit doll reminds us of the essence of every belief in the world, namely the belief in animism and dynamism. Hinduism has the concept of reviving the spirit of statues or buildings which is similar to filling the spirits of spirit dolls but essentially has a difference in the procedures and objectives. Spirit dolls are filled with the spirits of people who have died, while in Hinduism the ceremony is aimed at purifying statues and buildings to make them habitable and worthy of worshiping God. Hindus should not adopt the spirit doll because there is no study of Hindu law that legalizes the adoption, besides the purpose of this adoption is contradiction to the catur purusa artha.
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Steenbrink, K. A. "VII. Indian Teachers and their Indonesian Pupils: On Intellectual Relations between India and Indonesia, 1600–1800." Itinerario 12, no. 1 (March 1988): 129–42. http://dx.doi.org/10.1017/s0165115300023391.
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One of the classical accounts on the coming and first establishment of Islam in Indonesia runs as follows: Already a long time before the birth of Islam a mighty stream of colonisation started from Hindustan towards Java and surrounding islands. This stream definitely dominated the culture of this area and its influence is felt until today. After part of the Hindus had accepted Islam, these Indian Muslims were active in the trade with the archipelago and part of them also settled in this area. These traders and emigrants brought Islam into the Indian Archipelago. It is true, that already before this period some other Muslim nations sought articles of trade from the East-Indies and even established small settlements there: surely there resulted no permanent religious influence from these settlements. Islam, such as received by the Indonesians, therefore already experienced a process of adaptation towards the world of Hinduism. This made it easier for this new religion to accommodate itself once again to a degenerated Hinduism. Islam in the East-Indies unmistakably shows the signs of this Indian origin.
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Sastrawan, Ketut Bali, and I. Made Ariasa Giri. "Pawongan Sebagai Konsep Multikultur Dalam Ajaran Agama Hindu Di Bali." Purwadita : Jurnal Agama dan Budaya 7, no. 1 (March 30, 2023): 9. http://dx.doi.org/10.55115/purwadita.v7i1.3025.
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The Hindu community in Bali has a very high sesnse of tolerance. The teching of Hinduism have never discriminated against human, be it in terms of etchnicity, religion, race or culture. Hinduism teaches human to be able to live in harmony with fellow human beings. Maintaining harmonious humah relations or ini Bali it is called pawongan, manifested by public awareness which has indirectly manifested multicultural values in society. The embodiment of these multicultural values includes: democracy, pluralism and humanism
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Luyaluka, Kiatezua Lubanzadio. "Kôngo and Hindu Perceptions of Reincarnation and their Reinterpretation of African Cultures." Saudi Journal of Humanities and Social Sciences 7, no. 1 (January 11, 2022): 21–28. http://dx.doi.org/10.36348/sjhss.2022.v07i01.004.
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The issue of reincarnation has always been handled as an answer to the question: do Africans believe in reincarnation? This paper shows that the main issue should rather be: do Africans believe in the law of reincarnation? Through the analysis of the differential cosmological conceptions of reincarnation in Kôngo culture and Hinduism the author arrives to the conclusion that contrary to Hinduism reincarnation is not a law in the African Kôngo worldview. This conclusion leads the author to revisit what is assumed to be the doctrine of reincarnation or transmigration of soul, in some African cultures and to show that it alludes rather the transmigration of spirit, the natural means for an ancestor to come back through a sharing of his qualities with a newborn and even for being his protector.
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Ahmed, Waquar. "Comment: India's Development Projects, or Hinduism, a Love Story." Human Geography 11, no. 3 (November 2018): 83–87. http://dx.doi.org/10.1177/194277861801100307.
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Martin J. Haigh's India Abroad is ill-informed and misleading in multiple ways. It presents a romanticized view of ‘Indian’ culture and, what the author calls, Hindu or Hinduism. The article represents misreading of post-colonial praxis, and in turn, post-colonial comradery. Post-colonialism, as an intellectual movement, examines the impact of colonialism on the cultures of colonizing and colonized people. Post-colonialists, sometimes drawing upon Marxian traditions, have mapped exploitative and dependent relations between the metropolitan and colonial societies (Gregory et al. 2009, Blaut 1993). Post-colonial theorists tend to be sensitive to the political implications of the ways the history and cultures of colonial societies are represented. And I bring up post-colonial theory precisely because this post-colonial call to sensitivity, that the author highlights by citing Kumar (2005) has morphed into romanticization and celebration of this category called Hindu, and in turn India, in very problematic ways. In what follows, I highlight how the author's attraction to cultural relativism obfuscates social contradictions and a history of exploitation in India.
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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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Putra Yasa, I. Putu, I. Nengah Duija, and I. Wayan Wastawa. "The Role Of Lontar Digitalization For Hinduism Informal Education In Preserving Cultural And Hinduism At The Puri Gede Kerambitan Tabanan." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 282. http://dx.doi.org/10.25078/ijhsrs.v2i2.630.
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Bali having many literary work in form of <em>lontar</em> which is stored in a library or collection of personal. Overall, it cannot be known for certain but mostly to lack of care. The <em>lontar</em> contain to the transcendent value the teachings of Hinduism that can be implemented in life. This research revealed about the preservation of cultural and Hinduism through the efforts of <em>lontar</em> digitalization which is then associated with the role of Hinduism informal education especially at Puri Gede Kerambitan. The focus of research are: <em>lontar</em> digitalization process, the role of the <em>lontar</em> digitalization to Hinduism informal education, and the<em> </em>efforts that supports <em>lontar</em> digitalization. The purpose of this research are: provides a description of <em>lontar</em> digitalization at Puri Gede Kerambitan, explaining the role of the process of <em>lontar</em> digitalization to Hinduism informal education and provides a description of supporting efforts <em>lontar</em> digitalization. Disclosure of research results was done through qualitative arguments. The results of this study indicate that are (1) <em>Lontar</em> is cultural documentation of the past that is highly valued. The preservation of <em>lontar</em> by doing <em>lontar</em> digitalization can provides a description about the conversion of the <em>lontar</em> into the form of digital image by using digital equipments. <em>Lontar</em> digitalization as a positive step to save the literature about culture and Hinduism that is highly valued; (2) <em>Lontar</em> digitalization has a positive for the process of Hinduism informal education by applying values of Hinduism directly during the performance of <em>lontar</em> digitalization; (3) Puri Gede Kerambitan gives full support to the <em>lontar</em> digitalization process that has been conducted by outsiders. But the Government support is still not maximum yet to the preservation of culture and Hinduism. The efforts made by various parties were the overview of insights and viewpoints that support the preservation of <em>lontar</em> through <em>lontar</em> digitalization.
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Agustono, Budi, and Muh Takari. "CONTINUITIES AND CHANGES MUSICAL CULTURE OF MELAYU DELI." Grenek Music Journal 8, no. 2 (July 15, 2019): 78. http://dx.doi.org/10.24114/grenek.v8i2.14022.
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This paper analyze about continuities and changes Malay North Sumatra musical culture, with historical and ethnomusicological approach. We use the evolution theory, and qualitative methods in this research. Malay music North Sumatran begun in the early of Malay culture, in 1300 B.C. By this time to the first century, Malay musical culture basic on animism and dynamism, which use to ceremony activities. In firs to thirteen century Hinduism and Buddhism come to Malay culture. In this era musical culture from Hinduism and Buddhism absorbed by Malay North Sumatran, in the form as follows: raga and tala influence, some instrumets from India as tabla, mrdanga, sarenggi, and so on. Then, 13th century Islam adopted by North Sumatran in musical culture. The concep One God and adat bersendikan syarak, syarak bersendikan kitabullah has been make the main role in custom and music. The concept maqam and iqaat adopted to Malay musical culture. Th 16th century European come to Malay World, and some musical genres adopted by Malay, as dondang sayang (from branyo Portuguese), ronggeng, popular music, and so on. Today, all of musical element fusion to Malay culture with new development aesthetics.
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Tull, Herman. "India and Beyond: Vedism, Hinduism, and the Continuity of Culture." International Journal of Hindu Studies 23, no. 3 (December 2019): 325–30. http://dx.doi.org/10.1007/s11407-019-09267-y.
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Oktaviana, Sandra Tri, Anang Sujoko, and Dicky Wahyudi. "Watching Cultural Hybridity in Hinduism Myth on The PRISMA Series Road to Baliphex 2022." ARISTO 11, no. 2 (May 15, 2023): 284–304. http://dx.doi.org/10.24269/ars.v11i2.6834.
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The Indonesian Philatelic Association (PFI) collaborated with PT. Pos Indonesia launched a special edition of PRISMA stamps to welcome Baliphex 2022, uniquely on PRISMA stamps there are symbols of ‘Wayang Kamasan’ painting (Balinese) and Mahabharata story (Indian) initiated by PFI. Researchers view that the special edition PRISMA series road to Baliphex 2022 is not just proof of payment and an event promotion tool, but as has meaning in each of the symbols that reflected Balinese and Indian culture. This study aims to reveal the representation of Balinese and Indian cultures in the PRISMA series Road to Baliphex 2022. We use Roland Barthes' semiotic method with units of analysis of denotation, connotation, and mythology. The results show that Balinese culture in PRISMA's Road to Baliphex 2022 series is structured through Mahabharata in Wayang Kamasan symbols, Baliphex events, and stamp elements that have denotative and connotative meanings. The mythology that appears in the PRISMA series Road to Baliphex 2022 is the myth of Hinduism, which is the belief of the majority of Balinese people. Hinduism mythology is structured through the symbolization Saput Poleng, Flags of Kober, Merdah and Tualen, Horse Carts, Big Trees, Ornaments, and Temples. The Hinduism mythology in the PRISMA series Road to Baliphex 2022 is not assembled through a single cultural representation, but with cultural hybrids from Mahabharata (Indian) and Wayang Kamasan (Balinese). This research contributes to the thesis statement that postage stamps can be used by the community as communication media to represent a certain ideology through a series of symbols with cultural hybridity.
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Oktaviana, Sandra Tri, Anang Sujoko, and Dicky Wahyudi. "Watching Cultural Hybridity in Hinduism Myth on The PRISMA Series Road to Baliphex 2022." ARISTO 11, no. 2 (May 15, 2023): 284–304. http://dx.doi.org/10.24269/ars.v11i2.6834.
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The Indonesian Philatelic Association (PFI) collaborated with PT. Pos Indonesia launched a special edition of PRISMA stamps to welcome Baliphex 2022, uniquely on PRISMA stamps there are symbols of ‘Wayang Kamasan’ painting (Balinese) and Mahabharata story (Indian) initiated by PFI. Researchers view that the special edition PRISMA series road to Baliphex 2022 is not just proof of payment and an event promotion tool, but as has meaning in each of the symbols that reflected Balinese and Indian culture. This study aims to reveal the representation of Balinese and Indian cultures in the PRISMA series Road to Baliphex 2022. We use Roland Barthes' semiotic method with units of analysis of denotation, connotation, and mythology. The results show that Balinese culture in PRISMA's Road to Baliphex 2022 series is structured through Mahabharata in Wayang Kamasan symbols, Baliphex events, and stamp elements that have denotative and connotative meanings. The mythology that appears in the PRISMA series Road to Baliphex 2022 is the myth of Hinduism, which is the belief of the majority of Balinese people. Hinduism mythology is structured through the symbolization Saput Poleng, Flags of Kober, Merdah and Tualen, Horse Carts, Big Trees, Ornaments, and Temples. The Hinduism mythology in the PRISMA series Road to Baliphex 2022 is not assembled through a single cultural representation, but with cultural hybrids from Mahabharata (Indian) and Wayang Kamasan (Balinese). This research contributes to the thesis statement that postage stamps can be used by the community as communication media to represent a certain ideology through a series of symbols with cultural hybridity.
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Dhuhri, Saifuddin, Hamka Hasan, Ahmad Sholeh Sakni, and Iffatul Umniati Ismail. "Passive Islamophobia and cultural national construction: a critical note on art curriculum." Indonesian Journal of Islam and Muslim Societies 11, no. 1 (June 21, 2021): 1–27. http://dx.doi.org/10.18326/ijims.v11i1.1-27.
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This study aims to explore the passive Islamophobia in the arts and culture subjects on the KTSP and K-13 curriculum of secondary schools. Employing the representation theory, this article explores the relationship between marginality and Islamophobia integrated into the fine arts curriculum. Through content analysis of 2 textbooks for grades VII and VIII, some elements of marginalization in the Islamic cultural values were found. The conception of Indonesian nationality originates from various internal solidarity and contestation between Islamism, Hinduism and secularism in resistance to imperialism. The fallacy in the narrative of the mainstream of Indonesian nationalism seen as deeply rooted in the legacy of Majapahit/Hinduism, which unwittingly calls Indonesia the new Majapahit needs to be straightened out. The construction of cultural nationalism, meanwhile, overrides Islamic culture and identity. This article indicates that the teaching of the nationality of Indonesian culture does not consider the heritage of Islamic arts and culture. The marginality and exclusion of Islamic arts and culture in the construction of Indonesian nationality through the art curriculum and art education policy shows passive Islamophobia internalized therein, instead of the existence of accommodation and respect for Islamic culture.
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Mohan, Urmila. "Clothing as Devotion in Contemporary Hinduism." Brill Research Perspectives in Religion and the Arts 2, no. 4 (August 9, 2018): 1–82. http://dx.doi.org/10.1163/24688878-12340006.
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AbstractIn Clothing as Devotion in Contemporary Hinduism, Urmila Mohan explores the materiality and visuality of cloth and clothing as devotional media in contemporary Hinduism. Drawing upon ethnographic research into the global missionizing group “International Society for Krishna Consciousness” (ISKCON), she studies translocal spaces of worship, service, education, and daily life in the group’s headquarters in Mayapur and other parts of India. Focusing on the actions and values of deity dressmaking, devotee clothing and paraphernalia, Mohan shows how activities, such as embroidery and chanting, can be understood as techniques of spirituality, reverence, allegiance—and she proposes the new term “efficacious intimacy” to help understand these complex processes. The monograph brings theoretical advances in Anglo-European material culture and material religion studies into a conversation with South Asian anthropology, sociology, art history, and religion. Ultimately, it demonstrates how embodied interactions as well as representations shape ISKCON’s practitioners as devout subjects, while connecting them with the divine and the wider community.
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Tangga Parasmita, I. Ketut. "TOLERANSI UMAT BERAGAMA ANTARA HINDU DAN ISLAM DI KELURAHAN LELATENG KECAMATAN NEGARA KABUPATEN JEMBRANA." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 248. http://dx.doi.org/10.25078/jpah.v1i2.245.
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<p><em>In order to maintain the unity and unity of the community, it is necessary to respect each other and respect the high of each religious people, in order to create a mental attitude oriented to high tolerance value, and strive for a life-oriented attitude of mutual care, asih and foster (selunglung sebayantaka paras paros sarpanaya).</em></p><p><em>The issues discussed are: (1) What are the forms of Religious Tolerance between Hinduism and Islam, (2) What are the efforts undertaken in fostering Religious Tolerance between Hinduism and Islam, (3) What are the supporting factors The implementation of the Religious Tolerance Behavior between Hinduism and Islam, (4) What are the factors inhibiting the implementation of Religious Tolerance of Hinduism and Islam.</em></p><p><em>Theories used to analyze problems are: (1) Social Interaction Theory, (2) Structural Functional Theory, (3) Tolerance Theory. The subject of this research is Lelateng Urban Village. Methods of data collection are obeservasi participation, unstructured interviews, assisted by using snowball techniques, documentation and literature study. The collected data is analyzed by qualitative descriptive analysis method with step reduction step, data presentation, and conclusion.</em></p><p><em>The result of the research shows (1) The form of Tolerance of Religious People between Hindu and Islam in Kelurahan Lelateng can be seen in the field of Social, Economics, Religion, Arts and Culture. (2) Efforts made to foster Tolerance attitude, among others, by the Government in the form of dialogue and cooperation of religious people, by Bendesa Pasraman Kilat, by religious leaders in the form of Dharma Discourse or Dharma Tula and pengajian-pengajian. (3) Supporting factors for the establishment of Tolerance between Hindu and Islam attitude due to the kinship system and the strengthening of religious teachings. (4) The inhibiting factor of Tolerance between Hinduism and Islam due to social prejudices from Hindus, excessive fanaticism of Islam, and the assumption of Islam towards other religions other than Islam is Kafir.</em><em></em></p>
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Adisasmito, Nuning Damayanti. "The Reflection of Society Culture in Visual Art Illustration of Javanese Manuscript." Mudra Jurnal Seni Budaya 33, no. 3 (September 30, 2018): 374. http://dx.doi.org/10.31091/mudra.v33i3.528.
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The tradition of writing and drawing in illustration was found in the old manuscript. Some parts of those old manuscripts show unique illustrations as well as the local identity of Nusantara’s society. The manuscript reflects the society culture of thinking and aesthetic achievement of visual art. The Illustrations of old Javanese manuscripts were well documented and has various representation in visualization art and style, drawing method, theme, and visual objects, even though the visualization of the visual concepts is practically similar to another. The illustration in the old Javanese manuscript in 1800-1920 shows continuous correlation of the visual language in the past era to the present and becomes the characteristics of Indonesian visual states. It reflects the structured illustration and style as well as expression symbol of the Javanese society in that era. Illustration of the old Javanese manuscript in the year 1800-1920 has changed and developed its visual state as the interaction between the animism in the Pre-Hinduism era, cultural paradigm of Hinduism-Buddhism, Islamic and Colonialism. The illustration style of the old Javanese manuscripts is decorative, naturalistic, realistic, simplified form and deformative.Tradisi menulis dan menggambar ilustrasi ditemukan pada manuskrip lama Nusantara. Sebagian dari manuskrip lama Nusantara itu memuat ilustrasi yang unik dan khas menjadi identitas masyarakat Nusantara. Naskah-naskah tersebut merefleksikan ketinggian budaya berpikir dan pencapaian estetik bidang seni rupa pada masyarakat Jawa dimasa itu. Sejumlah Manuskrip Jawa kuno didokumentasi dengan cukup baik, diantaranya merepresentasikan konsepsi seni dan ga-ya hidup pada masanya, juga memuat metode menggambar, objek visual, tema, dan konsep estetik yang tampaknya memiliki kesamaan satu dengan yang lain. Hasil analisis pada Ilustrasi yang dipilih dalam manuskrip Jawa periode tahun 1800-1920 menunjukkan adanya benang merah yang muncul secara terus-menerus bahkan hingga saat ini. Wujud visual art ilustrasi menjadi ciri khas ilustrasi Indonesia, gaya ilustrasi yang terstruktur dan menjadi simbol ekspresi di era itu. Konsep estetik dan wujud visual Ilustrasi manuskrip Jawa kuno mengalami perubahan dan pengembangan menunjukan gambaran dinamisasi interaksi antara paradigma animisme era Pra-Hindu, budaya Hinduisme-Buddha, Islam dan Kolonialisme. Gaya ilustrasi manuskrip Jawa kuno adalah bentuk dekoratif, naturalistik, realistis, disederhanakan dan deformatif.
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Bhatia, Varuni. "Shani on the Web: Virality and Vitality in Digital Popular Hinduism." Religions 11, no. 9 (September 6, 2020): 456. http://dx.doi.org/10.3390/rel11090456.
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What do god posters circulating online tell us about the practice of popular Hinduism in the age of digital mediatization? The article seeks to address the question by exploring images and god posters dedicated to the planetary deity Shani on Web 2.0. The article tracks Shani’s presence on a range of online platforms—from the religion and culture pages of newspapers to YouTube videos and social media platforms. Using Shani’s presence on the Web as a case study, the article argues that content drawn from popular Hinduism, dealing with astrology, ritual, religious vows and observances, form a significant and substantial aspect of online Hinduism. The article draws attention to the specific affordances of Web 2.0 to radically rethink what engaging with the sacred object in a virtual realm may entail. In doing so, it indicates what the future of Hindu religiosity may look like.
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Awasthi, Ashutosh. "A Reinterpretation of Hindu Spirituality for Addressing Environmental Problems." Religions 12, no. 5 (May 18, 2021): 358. http://dx.doi.org/10.3390/rel12050358.
Full textAbstract:
Global environmental change is a serious threat to our existence and requires immediate actions from every dimension of our efforts. The cultural pathway has much potential to address environmental problems because it is expected to promote environment-friendly behavior in people. However, its implementation on the ground requires a wise coordination of the cultural and scientific ways of thinking. Hinduism has great potential to embrace environment-friendly behavior due to its receptivity to change and tendency of adopting and theologizing new developments. However, due to the presence of a wide gap between theoretical philosophy and actual practices, the potential of environmental sensibility, inherent in Hindu spirituality, could not be harnessed. Here, I reinterpret the key concepts of Hinduism in the light of modern scientific wisdom for their synchronization with current challenges. I identify some solutions for promoting environment-friendly practices in Hinduism through the coordination of science and culture.
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Sengoopta, Chandak. "Through Agnostic Eyes: Representations of Hinduism in the Cinema of Satyajit Ray." Religions 14, no. 6 (June 5, 2023): 749. http://dx.doi.org/10.3390/rel14060749.
Full textAbstract:
Examining the filmmaker Satyajit Ray’s engagements with religious questions with reference to his films Devi (The Goddess), Mahapurush (The Holy Man), Ashani Sanket (Distant Thunder), Sadgati (Deliverance) and Ganashatru (A Public Enemy), this essay assesses the influence of Ray’s Brahmo inheritance, his personal atheism/agnosticism and his cultural fascination with Hinduism in his representations of women’s status and caste discrimination. It concludes that although Ray’s approach to Hinduism was far from one-dimensional or sectarian, its negative social consequences were emphasized more in his work than any positive role it might play in society and culture.