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Journal articles on the topic 'Hinduism Hinduism. India'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Suryasa, Wayan, and I. Gede Nika Wirawan. "Karma on Hinduism philosophy perspective." International journal of linguistics, literature and culture 5, no. 1 (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 k

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Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy." Missiology: An International Review 16, no. 2 (1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.

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Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.

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Vijayakumar, Lakshmi, and Sujit John. "Is Hinduism ambivalent about suicide?" International Journal of Social Psychiatry 64, no. 5 (2018): 443–49. http://dx.doi.org/10.1177/0020764018777523.

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Background: Hinduism is one of the oldest religions in the world and has over 1.1 billion adherents comprising about 16% of the global population living mainly in India and Nepal. The stand of Hinduism on suicide has been ambiguous through the ages, on one hand, condemning general suicides, while condoning religious suicides on the other. This ambiguity is reflected in contemporary India and among the Indian diaspora. Aims: To examine the stand of Hinduism as a religion in the context of suicide. Method: A selected review of literature covering the major Hindu religious texts, cultural practic

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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

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Dunn, Samuel L., and Joshua D. Jensen. "Hinduism and Hindu Business Practices." International Journal of Business Administration 10, no. 1 (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 b

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Smith, David. "Nietzsche’s Hinduism, Nietzsche’s India." New Nietzsche Studies 6, no. 3 (2005): 135–54. http://dx.doi.org/10.5840/newnietzsche2005/20066/73/4/1/212.

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Narayanan, Vasudha. "The History of the Academic Study of Religion in Universities, Centers, and Institutes in India." Numen 62, no. 1 (2015): 7–39. http://dx.doi.org/10.1163/15685276-12341354.

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India is home to more than 800 million Hindus and has a massive higher education system that is overseen by the University Grants Commission (ugc). Despite this, there are hardly any departments of religion or Hinduism in India, but the ugc, even though it has a secular mission, funds universities with explicit religious affiliations. This article traces the reasons for these paradoxes and discusses the apparent lacuna of religious studies departments by looking at the genealogy of the study of religion in India. It initially looks at the contested terrain of nineteenth-century educational ins

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Rajeshwar, Yashasvini, and Roy C. Amore. "Coming Home (Ghar Wapsi) and Going Away: Politics and the Mass Conversion Controversy in India." Religions 10, no. 5 (2019): 313. http://dx.doi.org/10.3390/rel10050313.

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This article addresses two recent socio-religious trends in India: mass conversions to Hinduism (Ghar Wapsi) and mass conversions from Hinduism. Despite officially being a secular nation, organizations allied with the ruling Bharatiya Janata Party (BJP) are actively promoting mass conversions to Hinduism. Other religions organize mass conversions, usually of Dalits, away from Hinduism and its legacy of caste discrimination. While several states have controversial laws placing restrictions on mass conversions from Hinduism, mass conversions to Hinduism are often seen as being promoted rather th

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Jae-sook, Lee. "BAPS as a NRI Network and it's Presence in India." International Area Review 10, no. 2 (2007): 151–62. http://dx.doi.org/10.1177/223386590701000209.

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The linkages or network for the village development through donations for village, school etc. of the Patidar migrants with their home region in Gujarat were strong when they used to live in East Africa as sujourners, but weakened in strength considerably after their subsequent migration to Britain as settlers. Along with this, their religion has changed from village level into transnational network of a Neo-Hinduism and through this network many are maintaining the links with India itself rather than their own village. So, once ‘exported’ and now ‘imported’ BAPS, a modern form of transnationa

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Sharma, Arvind. "ON HINDU, HINDUSTĀN, HINDUISM AND HINDUTVA." Numen 49, no. 1 (2002): 1–36. http://dx.doi.org/10.1163/15685270252772759.

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AbstractThis paper sets out to examine the emergence and significance of the word Hindu (and associated terminology) in discourse about India, in order to determine the light it sheds on what is currently happening in India. It concludes that the word, and its derivatives, contain a series of semantic bivalences characterised by unresolved tensions, and further that these tensions help account for the complexities generated by the induction of the word Hindu (and associated terminology) in modern Indian political discourse.

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11

Osipova, N. G. "Social aspects of main religious doctrines: Hinduism." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 1 (2021): 131–55. http://dx.doi.org/10.24290/1029-3736-2021-27-1-132-156.

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The article analyzes the social aspects of Hinduism as a combination of not only religious, but also mythological, legal and ethical concepts. They form, on the basis on which the social life of Indian society is largely organized. The author’s analysis of the historical development of Hinduism shows that, despite the absence of a rigid organizational structure, it has an internal unity at the social, ideological and religious levels. Hinduism is united in a whole by sacred texts and the Pantheon of Gods, recognized by almost all its trends and schools, as well as the faith in karma — the caus

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Mishra, Ravi K. "Gandhi and Hinduism." Indian Journal of Public Administration 65, no. 1 (2019): 71–90. http://dx.doi.org/10.1177/0019556118820453.

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Gandhi’s relationship with Hinduism and other religio-cultural traditions has generally been understood as part of a narrative of uniformity in which there is little scope for internal variations and ambiguities. One of the most important consequences of this uniformity is that the complexities and subtleties of Gandhi’s approaches to the questions of religious and cultural spheres as well as identities are often not given the attention they deserve. Whereas Gandhi carried on a lifelong campaign for the reform of the Hindu society, his self-description as an orthodox or sanatani Hindu also hol

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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 (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 befor

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Gooptu, Nandini. "The Urban Poor and Militant Hinduism in Early Twentieth-Century Uttar Pradesh." Modern Asian Studies 31, no. 4 (1997): 879–918. http://dx.doi.org/10.1017/s0026749x00017194.

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The north Indian state of Uttar Pradesh has the dubious distinction of being the heartland of communalism in India. The years between the two world wars, in particular, saw the most widespread and unprecedented outbreak of communal conflict in this state. One of the significant factors underlying this escalation of communal tensions was Hindu religious resurgence and a gradual, but radical, transformation in the nature of Hinduism. Hinduism became increasingly militant and martial in its public expression. Indeed, some of the roots of so-called ‘muscular Hinduism’ that characterizes Hindu nati

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Smith, David (David James). "Nietzsche's Hinduism, Nietzsche's India: Another Look." Journal of Nietzsche Studies 28, no. 1 (2004): 37–56. http://dx.doi.org/10.1353/nie.2004.0015.

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Bauman, Chad, and Jennifer B. Saunders. "Out of India: Immigrant Hindus and South Asian Hinduism in the USA." Religion Compass 3, no. 1 (2009): 116–35. http://dx.doi.org/10.1111/j.1749-8171.2008.00121.x.

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Sinha, Manoj Kumar. "Hinduism and international humanitarian law." International Review of the Red Cross 87, no. 858 (2005): 285–94. http://dx.doi.org/10.1017/s1816383100181342.

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AbstractThis article examines the relationship between Hinduism and war and the extent to which the fundamental concepts of humanitarian law are recognized in Hinduism. After reviewing the sources of Hinduism, it considers the permissibility and types of war in ancient India, explores the rules of warfare and investigates whether war was a matter of course or regarded as a ruler's last choice. It then sets out the humanitarian principles that already applied at that time. Finally, it considers how far the concepts of Hinduism have helped in the development of international humanitarian law.

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Rashkovskii, E., and E. Nikiforova. "Hinduism: from Tribal Beliefs to World Religion." World Economy and International Relations, no. 5 (2015): 104–12. http://dx.doi.org/10.20542/0131-2227-2015-5-104-112.

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The paper presents an analytical review of the conference held in the All-Russian State Library for Foreign Literature (November, 2014). It deals with deep historical and socio-cultural roots of the present-day religious dynamics of India, including its main political implications. The wide methodological principle of correlation between India’s socio-cultural background and the current state of affairs in Hinduism is denoted as Indo-logics. The paper also deals with bilateral processes of internal consolidation of Hinduism within the Republic of India as well as of the gradual transformation

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Stewart, Jon. "Hegel’s Criticism of Hinduism." Hegel Bulletin 37, no. 2 (2016): 281–304. http://dx.doi.org/10.1017/hgl.2016.19.

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AbstractIn his Lectures on the Philosophy of Religion Hegel critically refers to Hinduism as ‘The Religion of Imagination’ or, in another translation, ‘The Religion of Phantasy’. Hegel’s study of Hinduism came during the period when there was a rapidly growing interest in India, indeed, an Indomania, in the German-speaking world. Hegel meticulously kept up with the most recent publications in the field. This article examines Hegel’s critical assessment of Hinduism in order to determine what specifically he finds objectionable in it. It is argued that his objection ultimately concerns what he t

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Beckerlegge, Gwilym. "The Early Spread of Vedanta Societies: An Example of "Imported Localism"." Numen 51, no. 3 (2004): 296–320. http://dx.doi.org/10.1163/1568527041945526.

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AbstractSri Ramakrishna, in whose name the Ramakrishna Math and Mission were created, and Swami Vivekananda, the disciple largely responsible for their organization, have been recognized as early examples of the "global gurus" who, over the last hundred years or so, have attracted both Hindus and those not born into Hinduism. This article will examine the establishment of the Ramakrishna Math and Mission in the United States and London. As a consequence of its attachment to the ideal of an emergent universal religion, but one linked to the claim that Hinduism is the "mother of religions," the

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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 (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 languag

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Kardika, I. Nyoman. "Tattwa Siwa Siddhanta Indonesia dalam Teologi Hindu." Sphatika: Jurnal Teologi 10, no. 1 (2020): 37. http://dx.doi.org/10.25078/sp.v10i1.1525.

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<p>Shiva’s teachings which developed in Bali were Shiva Siddhanta, this teaching was the result of the acculturation of many teachings of Hinduism. Inside are found Vedic teachings, Upanishads, Dharmasastra, Darsana (especially Samkya Yoga), Puranas and Tantra. the concept of the teachings of Saiwa Siddhanta that lives and is embraced in Indonesia is slightly different from that developed in other countries, including different from those in India, because the concept of Saiwa Siddhanta which is embraced in Indonesia blends with the original beliefs of indigenous peopleIndonesia and loca

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Tamamyan, Nataliya V. "Neo-Hinduism in Ukraine: Emergence and Current Situation." Ukrainian Religious Studies, no. 39 (June 13, 2006): 127–35. http://dx.doi.org/10.32420/2006.39.1750.

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Interest in the Eastern religions has arisen for a long time and has not subsided so far. A common picture of many Ukrainian cities is the people in orange clothing who chant the Hare Krishna mantra and actively promote religious literature. These are members of the International Society of Krishna Consciousness, an Indian religious movement that has become more popular outside India than in India itself.

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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 (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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Batnitzky, Leora. "Between Ancestry and Belief: “Judaism” and “Hinduism” in the Nineteenth Century." Modern Judaism - A Journal of Jewish Ideas and Experience 41, no. 2 (2021): 194–219. http://dx.doi.org/10.1093/mj/kjab001.

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Abstract This article argues that thinking about disputed conceptions of religious conversion helps us understand the emergence of both Jewish and Indian nationalism in the nineteenth century. In today’s world, Hindu nationalism and Zionism are most often understood to be in conflict with various forms of Islamism, yet the ideological formations of both developed in the context of Christian colonialism and, from the perspectives of Jewish and Indian reformers and nationalists, the remaking of Hinduism and Judaism in the image of Christianity. Even as they internalized some aspects of Protestan

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Noreen, Maryam, and Dr Abzahir Khan. "A Critical Study of Maulana Shams Naved Usmani’s Rare Thoughts and Writings about Hinduism." Fahm-i-Islam 2, no. 2 (2019): 25–43. http://dx.doi.org/10.37605/fahm-i-islam.2.2.3.

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Acharya[i] Maulana Shams Naved Usmani’s was an important thinker (mufakkir) and researcher of his times. He had extensive knowledge regarding Hindusim. He was a passionate advocate of Hindu-Muslim inter-faith dialogue, spawning a new trend in India Muslim literary and activist circles. Maulana chartered a new course in Islamic literature in India, seeking to combine a commitment to inter-faith dialogue with what seems to have been his principal mission, that of Da’wah, or inviting others to Islam. Muslim understanding for the first time has highlighted an aspect regarding Hinduism where hindu

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Misra, Nivedita. "Naipaul and Hinduism: Negotiating Caste in India." South Asian Review 36, no. 2 (2015): 215–31. http://dx.doi.org/10.1080/02759527.2015.11933026.

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Rocher, Rosane. "The European encounter with Hinduism in India." Religion 51, no. 3 (2021): 491–94. http://dx.doi.org/10.1080/0048721x.2021.1948287.

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Rigopoulos, Antonio. "Tolerance in Swami Vivekānanda’s Neo-Hinduism." Philosophy & Social Criticism 45, no. 4 (2019): 438–60. http://dx.doi.org/10.1177/0191453719828425.

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Tolerance was and still is a key notion in Neo-Hindu discourse. Its systematic articulation is to be found in the speeches and writings of Swami Vivekānanda. Inspired by his master Rāmakṛṣṇa, he proclaimed non-dual ( advaita) Vedānta as the metaphysical basis of universal tolerance and brotherhood as well as of India’s national identity. Conceptually, his notion of tolerance is to be understood as a hierarchical inclusivism, given that all religions are said to be ultimately included in Vedāntic Hinduism. The claim is that Advaita Vedānta is not a religion but Religion itself. Thus Vivekānanda

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Kindjic, Zoran. "The problem of evil in Hinduism." Filozofija i drustvo 21, no. 1 (2010): 209–24. http://dx.doi.org/10.2298/fid1001209k.

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After having pointed to the different religious concepts of the origin of evil, the author focuses on the discussion of Hinduism as a typical paradigm of monism. Since the Indian deities are actually manifestations of the eternal arch principle, they contain within themselves the unity of opposites, i.e. they have both light and dark side. Evil which affects an individual is interpreted as sinning against the universal cosmic and moral order. The doctrine that man's destiny is determined by one's deeds in the previous incarnations is almost widely accepted in India. The idea of karma at the sa

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Akram, Dr Muhammad, та Dr Ayesha Qurrat Ul-Ain. "ہندو مت پر اردو میں علمی مواد: ایک موضوعاتی کتابیات". ĪQĀN 3, № 01 (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. Similar

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Baier, Karl. "Swami Vivekananda.Reform Hinduism, Nationalism and Scientistic Yoga." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (2019): 230–57. http://dx.doi.org/10.30965/23642807-00501012.

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Abstract This article deals with Narendranath Datta (1863–1902) more known under his monastic name Swami Vivekananda. Vivekananda was a representative of the Bengal renaissance, a movement that is famous for its contribution to the modernization of India. Vivekananda became one of the architects of neo-Hinduism and a pioneer of modern yoga. His ideas also contributed to the rising Hindu nationalism. The article outlines his biography and religious socialization. A closer look will be given to his concept of religion and the way he relates it with India`s national identity. A second major part

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Ahmed, Waquar. "Comment: India's Development Projects, or Hinduism, a Love Story." Human Geography 11, no. 3 (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 199

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Sampath, Rajesh. "Inhabiting (CC.) ‘Religion’ in Hegel’s Phenomenology of Spirit to Develop an Ambedkarite Critique of the Blasphemous Nucleus of Upanishadic Wisdom." Symposion 7, no. 1 (2020): 55–84. http://dx.doi.org/10.5840/symposion2020715.

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This paper begins with several opening passages from the most esoteric writings in Hinduism’s vast, ancient religious-philosophical heritage, namely the Upanishads. The aim is to reveal certain essential connections between the primordial relation between self and sacrifice while exploring uncanny paradoxes of eternity and time, immortals and mortals and their secret linkages. The work is entirely philosophical in its intent and does not aspire to defend a faith-perspective. The horizon for this exposition follows the spirit of Ambedkar’s critique of Brahmanic superiority inherent in this enti

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Marks, Richard G. "Hinduism, Torah, and Travel: Jacob Sapir in India." Shofar: An Interdisciplinary Journal of Jewish Studies 30, no. 2 (2012): 26–51. http://dx.doi.org/10.1353/sho.2012.0042.

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Kalidasan, Adhvaidha. "The Hadiya Case: Human Rights Violations and State Islamophobic Propaganda in India." IAFOR Journal of Cultural Studies 6, SI (2021): 49–60. http://dx.doi.org/10.22492/ijcs.6.si.04.

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This paper examines the “Hadiya case” which in the years 2016 and 2017 was well known throughout India and revolved around a woman, named Hadiya, her conversion from Hinduism to Islam and her marriage to a Muslim man. It caught the attention of the entire nation through intense coverage by the national media. The decision of Hadiya, who is an adult with her own conscience, to practice the religion of her choice and marry the person with whom she wishes to share her life, instigated a public legal debate. Hadiya’s case, which evoked Islamophobic and patriarchal ideologies, should be placed with

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Waghorne, Joanne Punzo. "The Diaspora of the Gods: Hindu Temples in the New World System 1640–1800." Journal of Asian Studies 58, no. 3 (1999): 648–86. http://dx.doi.org/10.2307/2659115.

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The proliferation of hindu temples now spread over the North American religious landscape appear at first glance to be part of a new process of globalization for Hinduism in an era of transnational religions. South India, long a bastion of temple culture, is simultaneously in the midst of a new boom in temple construction. The present resurgence of “Hinduism” in north India, steeped in ideology, nonetheless is written in terms of the alleged destruction of thousands of temples in north India by Muslim rulers and calls for their reconstruction. “My gods are crying,” writes one “angry” Hindu; “T

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Mohan, Urmila. "Clothing as Devotion in Contemporary Hinduism." Brill Research Perspectives in Religion and the Arts 2, no. 4 (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 chanti

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Tomalin, Emma. "Bio-divinity and Biodiversity: Perspectives on Religion and Environmental Conservation in India." Numen 51, no. 3 (2004): 265–95. http://dx.doi.org/10.1163/1568527041945481.

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AbstractReligious environmentalists argue that religious traditions teach that the Earth is sacred and that this has traditionally served to exert control over how people interact with the natural world. However, while the recognition of "bio-divinity" is a feature of many religious traditions, including Hinduism, this is to be distinguished from religious environmentalism which involves the conscious application of religious ideas to modern concerns about the global environment. Religious environmentalism is a post-materialist environmental philosophy that has emerged from the West and has it

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Siraj, Maqbool Ahmed. "India: A Laboratory of Inter-religious Experiment." Religion and the Arts 12, no. 1 (2008): 319–28. http://dx.doi.org/10.1163/156852908x271097.

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AbstractThis piece provides an account of the fertile exchanges that took place among Arab-Muslim and Hindu populations, as well as Jews, Parsis, and Christians, since the early decades of the first millennium CE and during the medieval period of Muslim rule in India. Tracing the remarkable story of inter-religious experiments in this vital area of the globe, and the intense socio-political, intellectual, and cultural intercourse between Hindus and Muslims that pervaded all sectors of existence, the author makes a strong case against zealous historical interpretations that portray Islam and Hi

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Ramachandran, Jayakumar. "Conversion Agenda and Secularism: An Analysis from Christian Missions in India and Nepal." Mission Studies 34, no. 3 (2017): 345–68. http://dx.doi.org/10.1163/15733831-12341523.

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Abstract This article is an attempt to understand how Hindus perceive and respond to the conversions of people in India and Nepal to Christian faith and to find a way in which the evangelicals may fulfill their mission mandate in a pluralistic context in which conflicts and challenges are imbedded. For this purpose, a panoramic presentation of the political realities, classified communities of Hinduism, Islam, and Christianity, and the views and perceptions of Hindus, Muslims, and Christians toward conversions in India and Nepal, is presented in the first part. This section is followed by a th

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Das, Rahul. "THE ROLE OF HINDUISM AND BUDDHISM IN PROMOTING INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA." International Journal of Research -GRANTHAALAYAH 8, no. 5 (2020): 179–86. http://dx.doi.org/10.29121/granthaalayah.v8.i5.2020.147.

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Hinduism or Sanatana Dharma is considered to be the oldest religion in the world (Fowler 1997, p1). This religion originated in India. Similarly, India is also the birthplace of Buddhism. Apart from trade, religion was one of the means of inter-state communication and proximity in ancient times. It is through religion, ancient Indian civilization developed good relations and closeness with different parts of the world, one of which was Southeast Asia. Though Marx opined “Die Religion……ist das opium des volkes” or “religion…..is the opium of people”, but the positive role of religion cannot be

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Nandy, Ashis. "The Twilight of Certitudes: Secularism, Hindu Nationalism, and other Masks of Deculturation." Alternatives: Global, Local, Political 22, no. 2 (1997): 157–76. http://dx.doi.org/10.1177/030437549702200201.

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What follows is basically a series of propositions. It is not meant for academics grappling with the issue of ethnic and religious violence as a cognitive puzzle but for concerned intellectuals and grassroots activists trying, in the language of Gustavo Esteva, to “regenerate people's space.” The aim of the article is threefold: (1) To systematize some available insights into the problem of ethnic and communal violence in South Asia, particularly India, from the point of view of those who do not see communalism and secularism as sworn enemies but as the disowned doubles of each other; (2) To a

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Rajesh, M. N. "Travel of Bonpo Gods from the Eurasian Borderlands to the Tibetan Culture Area and the Borderlands of North-east India." Kawalu: Journal of Local Culture 5, no. 1 (2018): 71. http://dx.doi.org/10.32678/kawalu.v5i1.1874.

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Abstract  Popular writing has brought about an image of Hindu deities that are seen as a part of Hinduism only and Hinduism is also seen as a religion of the Indian subcontinent. While this may be largely true in many cases, it forces us to look at Hinduism in very Semitic terms as a closed religion. On the contrary we see that there was a considerable travel of gods and goddesses from other religions into Hinduism and vice versa. And thus negates the idea of Hinduism as a closed system. This therefore brings us to the problem of defining Hinduism which is by no means an easy task as the

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Yogiswara, Putu, I. Wayan Wastawa, and I. Wayan Wirta. "STRATEGI KOMUNIKASI PRAJURU DESA DALAM PELESTARIAN DUA KAHYANGAN TIGA DI DESA ADAT TEGAL DARMASABA KECAMATAN ABIANSEMAL KABUPATEN BADUNG." Jurnal Penelitian Agama Hindu 2, no. 1 (2018): 472. http://dx.doi.org/10.25078/jpah.v2i1.505.

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<p><em>Hinduism is one of the world's oldest religions. Based on historical tracks it is estimated that Hinduism began to flourish in 5000 BC, located in the valley of the Sindhu River India. The development of Hinduism in India has been linked with the Aryan Nations traveling across Central Asia to India, settling in the territory of the Sindhu River, or more popularly known as the Indus area. In line with the progress of civilization Hindu religion also experienced the development or dissemination to some other countries outside the country of India. Indonesia is one of the count

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Schouten, Jan Peter. "A Foreign Culture Baptised: Roberto de Nobili and the Jesuits." Exchange 47, no. 2 (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

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Chophy, G. Kanato. "Book Review: Will Sweetman and Aditya Malik (Eds), Hinduism in India: Modern and Contemporary Movements." Social Change 47, no. 3 (2017): 462–64. http://dx.doi.org/10.1177/0049085717713417.

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Banerjee, Sikata. "Masculinity, Asceticism, Hinduism: Past and Present Imaginings of India." South Asia: Journal of South Asian Studies 36, no. 3 (2013): 472–74. http://dx.doi.org/10.1080/00856401.2013.829904.

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Roy, Parama. "Masculinity, asceticism, Hinduism: past and present imaginings of India." Journal of Postcolonial Writing 50, no. 2 (2013): 246–48. http://dx.doi.org/10.1080/17449855.2013.846608.

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Lee, Hyun-Jung. "Economic Development and Religion: Focused on Hinduism of India." Institute for Poverty Alleviation and International Development 26, no. 3 (2017): 153–82. http://dx.doi.org/10.18350/ipaid.2017.26.3.153.

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