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Journal articles on the topic 'Hinduism'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Fibiger, Marianne Qvortrup. "Hellige træer i hinduismen: Et mødested i mellem religionstyper." Religionsvidenskabeligt Tidsskrift, no. 71 (March 18, 2021): 1–14. http://dx.doi.org/10.7146/rt.v0i71.125465.

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ENGLISH ABSTRACT: In this article, the focus will be on the worship of tress in Hinduism in both a textual historical and a contemporary perspective. A main argument is that the worship of trees is a central part of most forms of Hinduism regardless of time and place, and also that it has contemporary and global appeal in the so-called eco-dharma movement. DANSK RESUME: Denne artikel vil fokusere på tilbedelsen af træer i hinduisme i både et teksthistorisk og et nutidigt perspektiv. Et hovedargument er, at dyrkelsen eller tilbedelsen af træer er en central del af de fleste former for hin

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Dhand, Arti. "Hinduism to Hindus in the Western Diaspora." Method & Theory in the Study of Religion 17, no. 3 (2005): 274–86. http://dx.doi.org/10.1163/1570068054922803.

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AbstractThis article reflects on some of the methodological issues pertaining to situations in which both instructor and students belong to the same religious tradition as that about which the course is taught. It is framed within questions of scholarly objectivity and privilege to represent religious traditions. In a political atmosphere in which it has become increasingly suspect for "Outsiders" to teach traditions that they do not personally confess, this article engages the reverse scenario: what pedagogical challenges confront the professor who is an "Insider" to the tradition she teaches

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3

Kang, Chetna. "Hinduism and Mental Health: engaging British Hindus." Mental Health, Religion & Culture 13, no. 6 (2010): 587–93. http://dx.doi.org/10.1080/13674676.2010.488427.

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4

Satish, Barman. "Human Values in Hinduism." RECENT RESEARCHES IN SOCIAL SCIENCES & HUMANITIES (ISSN 2348–3318) 9, no. 4 (Oct.-Nov.-Dec. 2022) (2022): 11–15. https://doi.org/10.5281/zenodo.7538848.

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Human values are the core of what makes us human, it is intrinsic to our identity. Individuals can follow human values as guides to guide their day-to-day activities. Among the fundamental inherent values of humans are truth, honesty, loyalty, love, peace, etc. Hinduism, the world’s oldest and most prominent religion, practiced these human values for a very long time and stands still practiced today. Hindus generally follow yamas i.e., moral values to be followed while performing any action, and niyamas i.e., the practices followed in daily routine. These practices help them feel comfort

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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 (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 liter

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Lipner, Julius J. "Hinduism." Religious Studies Review 43, no. 1 (2017): 23–28. http://dx.doi.org/10.1111/rsr.12782.

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Sunkad, Gayatri. "The timeless wisdom of Hinduism: Its impact on philosophy, ethics, and contemporary society." Journal of Language, Literature, Social and Cultural Studies 3, no. 2 (2025): 197–208. https://doi.org/10.58881/jllscs.v3i2.341.

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Hinduism is considered the oldest religion in the world, predating even the Vedic civilization. Unlike other major religions with a specific founder—such as Prophet Muhammad for Islam or Jesus Christ for Christianity—Hinduism has no singular originator. Instead, it is often referred to as Sanatana Dharma, meaning "eternal religion." This study aims to explore the historical development, core principles, and global influence of Hinduism while addressing common misconceptions. The research employs a document study approach, analysing primary sources such as the Vedas, Upanishads, Ramayana, Mahab

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Lipner, Julius J. "The Oxford History of Hinduism: Modern Hinduism." Religion 52, no. 1 (2021): 156–62. http://dx.doi.org/10.1080/0048721x.2021.2000315.

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Sengupta, Madhumita. "Becoming Hindu: The cultural politics of writing religion in colonial Assam." Contributions to Indian Sociology 55, no. 1 (2021): 59–88. http://dx.doi.org/10.1177/0069966720971723.

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The use of labels such as ‘isolation’ or ‘assimilation’ to characterise tribal communities dwelling in the plains region of British Assam had a discursive history that took no notice of the region’s prolonged tradition of vibrant interfaith transmissions and cultural exchanges. This essay flags a disjuncture between early ethnographic literature on the ‘tribes’ of the plains region of Assam, and their later enumeration in census data from the middle of the 19th century. While census makers in Assam attributed an ‘unusual’ surge in the number of Hindus to proselytisation by Vaishnavite and Brah

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Prashami, Pandey. "Debunking the Myth: Hinduism's Firm Stand Against Caste Discrimination." Debunking the Myth: Hinduism's Firm Stand Against Caste Discrimination 9, no. 1 (2024): 431–43. https://doi.org/10.36993/ RJOE.2024.9.1.443.

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In India, Caste is an inescapable aspect of one's identity, akin to a shadow that never leaves. Regardless of a person's level of education or talent, their Caste continues to be the primary means of identification. While the caste system has intertwined with Hinduism in various ways throughout history, it is essential to distinguish between the two. Hinduism, as a dynamic and evolving religion, has harbored movements and philosophies that challenge the caste system. There is no strong correlation between Hinduism and the caste system, neither spatially

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Yoga Segara, I. Nyoman. "HINDU SPIRITUAL GROUPS IN INDONESIA AND THEIR ACTIVE ROLES IN MAINTAINING HARMONY." Analisa: Journal of Social Science and Religion 3, no. 1 (2018): 19–40. http://dx.doi.org/10.18784/analisa.v3i1.608.

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Hinduism in Indonesia has been embraced in various ways. In addition to individual adoption, the conversion to Hinduism has also be performed through religious groups, which later develop by adjusting the local customs. The distinction between one adherent to another is essentially unified by the same theology. Panca Sraddha is one of the binders of Buddhis’ belief to Brahman, Atman, Karmaphala, Punarbhawa or Samsara, and Moksa. By utilizing this similarity, people who belong to Hinduism in Indonesia can live in harmony with other fellow Hindus as well as other religious communities, including

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Sharma, Mridu Madhuvita. "Can Hinduism Take a Joke? Humour, Blasphemy, and the Future of Artistic Expression in Modern India." Electronic Journal of Social and Strategic Studies 05, no. 06 (2024): 107–29. http://dx.doi.org/10.47362/ejsss.2024.5606.

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This study explores the complex relationship between humour, satire, and artistic expression in relation to blasphemy within Hinduism. Moving beyond a rigid definition of blasphemy, the research investigates the "Line of Offense", the blurry boundary between artistic expression intended to amuse or critique, and deliberate acts that cause outrage. Humour and satire function as powerful tools in Hinduism, with a rich tradition of mocking revered figures and doctrines to spark social discourse and religious critique. The study examines how this "Power of Mockery" has been wielded throughout hist

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Pillai, Rupa. "A Hinduism of their Own: Emerging Guyanese Hindu Reading Practices in New York City." Journal of Hindu Studies 13, no. 2 (2020): 122–43. http://dx.doi.org/10.1093/jhs/hiaa010.

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Abstract Immigrating to New York City presents new issues for Indo--Guyanese, especially as many find themselves in lower class positions while navigating a racial structure distinct from Guyana. A subset of these Indo--Guyanese Americans, particularly middle class women as well as the 1.5-- and second generation, believes Guyanese Hinduism, the forms of Hinduism adapted to the Guyanese context, must adapt again to continue to be relevant to the community in their new home. Central to their call is questioning the religious authority of pandits. As I will discuss, pandits occupy a powerful pos

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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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Kuckreja, Ravinjay, and I. Nyoman Yoga Segara. "Mencari Definisi Hindu Nusantara." Jurnal Penelitian Agama Hindu 9, no. 1 (2025): 1–15. https://doi.org/10.37329/jpah.v9i1.3606.

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Currently there is a dichotomy between Hindu India and Hindu Nusantara. This article seeks to find the meaning of Hindu Nusantara, a term used by Indonesian Hindus, including in government policy-making, in the absence of a clear definition. The research employed a qualitative approach, utilizing theoretical analysis and document research to explore the historical evolution and contemporary expression of Hinduism in Indonesia. Agama Hindu Indonesia rejects international Hindu missionary movements, although it is also a national missionary movement. This missionary activity results in the first

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16

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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17

Ulfah, Siti Alif. "The Third Space Formation Of Hindu In Sidoarjo." Journal of Contemporary Sociological Issues 1, no. 2 (2021): 110. http://dx.doi.org/10.19184/csi.v1i2.20852.

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This research discusses the formation of the third space and articulation of the cultural identity of Hindus in Sidoarjo. There are social restrictions related to religious articulation and it is important that this minority group tries to represent their identity as Hindus in Sidoarjo. This issue is studied using the theory of the third space (space in between) from Homi K. Bhabha. The above problems are discussed through ethnographic research methods. The research approach is qualitative and uses a post-colonial perspective. The data collection method in this research is purposive, technique

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18

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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Bilo, Dyulius Thomas, and Hasahatan Hutahaean. "Implementasi Pemahaman Teologi Pernikahan Umat Hindu dan Kristen Di Pintubesi Bagi Kerukunan." Jurnal Penelitian Agama Hindu 7, no. 2 (2023): 121–34. http://dx.doi.org/10.37329/jpah.v7i2.2041.

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In Pintubesi, Deliserdang Regency, the population consists that ethnic groups and the oldest religion, Hinduism. There, harmony and tolerance prevail among the believers. Christians and Hindus show mutual tolerance and cordiality. This phenomenon attracts researchers by studying the teachings of marriage between the two religions, which is believed to be one of the stimulants for creating harmonization and tolerance. The research was conducted qualitative method, which data was collected through in-depth interviews. The data were reduced and analyzed to meet the research objectives. The result

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20

Podgorski, Frank, and Mariasusai Dhavamony. "Classical Hinduism." Philosophy East and West 35, no. 1 (1985): 105. http://dx.doi.org/10.2307/1398689.

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21

Younger, Paul. "Guyana Hinduism." Religious Studies and Theology 23, no. 1 (2007): 35–53. http://dx.doi.org/10.1558/rsth.v23i1.35.

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22

G., E., Günther D. Sontheimer, Hermann Kulke, and Gunther D. Sontheimer. "Hinduism Reconsidered." Journal of the American Oriental Society 111, no. 1 (1991): 213. http://dx.doi.org/10.2307/603850.

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23

Mokashi-Punekar, Rohini. "Contemporary Hinduism." South Asian Diaspora 9, no. 1 (2016): 108–10. http://dx.doi.org/10.1080/19438192.2016.1228621.

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24

Flood, Gavin. "Hinduism Reader." Expository Times 120, no. 3 (2008): 149. http://dx.doi.org/10.1177/00145246081200031002.

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25

Richard, H. L. "Counting Hinduism." Journal of Adventist Mission Studies 9, no. 1 (2013): 2–13. http://dx.doi.org/10.32597/jams/vol9/iss1/2/.

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26

Shahid, Muneeba, Uroosa Ishfaq, and Kashif Ashfaq. "History of Hindutva Ideology: Massive Violations of Minority's Rights in India." Global Legal Studies Review V, no. II (2020): 24–33. http://dx.doi.org/10.31703/glsr.2020(v-ii).03.

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Hindutva, commonly indicated as the nationalism of Hindus, is a thought based on extremism that expects toward destruction of India's common structure and change the nation into a Hindu state. Hindutva isn't something very similar to the religion of Hinduism., both Hindutva and Hinduism are modern concepts, Hindutva is an ethnic-nationalist or religious-patriot philosophy that derives from the old Indian conventions that have been organized together today under the umbrella of "Hinduism". This article explores the history of Hindutva and the different associations that advocate this ideology.

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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 (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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Rinaldi Permana Putra. "Awal Penyebaran dan Perkembangan Agama Islam di Pulau Bali." Jurnal Keislaman 6, no. 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 Hi

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Fibiger, Marianne Qvortrup. "Crossover Hinduism and Other Possible Categories When Dealing with Hinduism in Europe." Religions 12, no. 9 (2021): 745. http://dx.doi.org/10.3390/rel12090745.

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This article will discuss the difficulties in analysing and mapping Hinduism in Europe, and will present a suggestion for a working typology. The point of departure is Denmark as a geographically limited space. The aim of this article is to use the findings in Denmark and the suggested categories for groups to form a heuristic framework, or present some overall patterns that apply to other European countries. This is despite the special history of Denmark, which of course has to be taken into account—not least when it comes to its Hindu migration patterns, relations with the Hindu tradition am

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Dwi Susila Adnyana, I. Made, and Kadek Aria Prima Dewi PF. "IMPLIKASI KETERAMPILAN ABAD 21 PADA PROSES PENDIDIKAN AGAMA HINDU." Adi Widya: Jurnal Pendidikan Dasar 4, no. 2 (2019): 198. http://dx.doi.org/10.25078/aw.v4i2.1127.

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<p>Technological developments today’s have entered a global level and cover all fields including education. To face the challenges of the future, Human Resources must be improved, so compulsory education is a top priority. In relation to Hinduism education, the teacher as an educator must absolutely be able to develop 21st century skills, as stated in the 2013 Curriculum implementation, so that students are able to realize it when they enter the community. The implications of 21st century skills in the process of Hinduism education actually expect that Hindu students as the next generati

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Birkenholtz, Jessica Vantine. "Hinduizing Nepal’s Hindus: Making Modern Hinduism in Medieval Nepal." Journal of South Asian Intellectual History 2, no. 2 (2020): 180–200. http://dx.doi.org/10.1163/25425552-12340017.

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Abstract This article examines Nepal’s Svasthānīvratakathā (SVK) text as a lens to explore the shift from the heterogeneity of Newar and Parbatiyā Hindu ideology and identity in premodern Nepal toward a singular, hegemonic form of Hinduism in modern Nepal. The SVK originated in the sixteenth century as a Newar folk legend and is today the most often read and heard Hindu devotional text in Nepal. Beginning in the eighteenth century, the text began to incorporate normative Sanskritic narratives and gradually transformed into an expansive Purāṇa text. These narratives expanded the SVK’s geographi

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Brohi, Abdul Fareed. "HINDUTVA AND THE RISE OF THE CONTEMPORARY HINDU NATIONALISM (WITH SPECIAL REFERENCE TO ISLAMIC THOUGHTS AND MUSLIM OF INDIA)." Scholar Islamic Academic Research Journal 8, no. 1 (2022): 71–82. http://dx.doi.org/10.29370/siarj/issue14aren4.

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Muslims and Hindus are living with each other for hundreds of years. During this time many kinds of historical, political, cultural and religious conflicts occurred. The impact and the consequences of these conflicts are very much. In the late nineteenth and early twentieth centuries, Hindu traditions have been followed and understood in new ways. Many changes took place in Hinduism and it faced many challenges in different aspects .These changes were of political as well as well as cultural and traditional. Many reforms took place in these periods. In result, a particular crystallization of H

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Darmayanti, Nyoman Sri. "Pengetahuan Agama Hindu Berwawasan Fenomena Sains." Metta : Jurnal Ilmu Multidisiplin 4, no. 1 (2024): 140–55. http://dx.doi.org/10.37329/metta.v4i1.2931.

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Religion is necessary to help humans understand concrete experiences in living their lives in the world. Confidence in the truth of Hinduism needs to be strengthened amid today’s global life. To strengthen belief in Hindu religious values, there are a variety of studies of science phenomena that can reveal the truth of Hinduism, the aims this research to bring together scientific truths and normative truths of religion through phenomena in everyday life. This research uses a qualitative approach. The data source used is primary data sourced from literature. Data collection techniques were carr

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Novinskii, E. E. "Discussion on the Political Status of Hinduism in Modern Nepal." Concept: philosophy, religion, culture 7, no. 1 (2023): 38–46. http://dx.doi.org/10.24833/2541-8831-2023-1-25-38-46.

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Until 2006, Nepal was the only Hindu state in the world. During the abolition of the monarchy, the country was proclaimed secular, but this step was opposed by certain segments of the country's population. The article analyses the relationship between Hinduism and state in Nepal, examines the arguments of supporters and opponents of the proclamation of a secular state. The author comes to the conclusion that for centuries Nepalese kings had used Hinduism for the legitimization of their rule and the creation of national identity. As a result, the process of eliminating the institution of the mo

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Sukariawan, Putu, and I. Wayan Titra Gunawijaya. "YAJNA SESA PERFEKTIF TEOLOGI HINDU." Jnanasiddhanta : Jurnal Teologi Hindu 5, no. 1 (2023): 11. http://dx.doi.org/10.55115/jnana.v5i1.4068.

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Hinduism is a religion that has a complete way of thinking in spreading its teachings through deep thinking techniques and in carrying out the teachings of Hinduism, people always adhere to the three basic frameworks of Hinduism: tattwa (philosophy), ethics (morals), and rituals (ceremonies). ). Everyone who adheres to Hinduism uses these three frameworks as a basis for achieving calm and tranquility in their beliefs. In this case, the researcher wants to examine "yajna Sesa in Hindu theological values" in this research so that people can carry out the yajna sincerely and understand the value

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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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Hayakawa, Atsushi (Shōken). "Smuggled Hinduism—From Dōgen’s Viewpoint." Religions 14, no. 1 (2022): 41. http://dx.doi.org/10.3390/rel14010041.

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The central question of this paper is what kind of view Dōgen had about Mazu. At first glance, this may seem completely irrelevant to the theme of this issue. In fact, however, Dōgen’s view points to a subtle relationship between Buddhism and Hinduism in an interesting way. Dōgen seems to regard Mazu as an ambiguous figure, standing on the borderline between Buddhism and Hinduism. However, Dōgen’s intention was to save Mazu and keep him on the side of Buddhism. So how can Mazu be saved? To answer this question is to trace the fundamental boundary between Buddhism and Hinduism according to the

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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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Komang Trisna Dewi, Ida Ayu Diah Larashanti, and Kadek Dwi Sentana Putra. "PERBANDINGAN ISTILAH OTONAN YANG TERDAPAT DALAM AGAMA HINDU TERHADAP AGAMA-AGAMA LAIN DI INDONESIA." Guna Widya: Jurnal Pendidikan Hindu 10, no. 1 (2023): 56–65. http://dx.doi.org/10.25078/gw.v10i1.1911.

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Religions in the world and in Indonesia which are included in the largest religions because of the number of adherents, are Christianity, Islam, Hinduism, Buddhism, and Confucianism. This study focuses on one of the yadnya ceremonies contained in Hinduism known as Otonan where the researchers will observe and compare what terms are used by other religions in commemorating the birth day that is believed to be. This research is a qualitative research. Collecting data in this study using the method of observation and literature study. The data of this study were analyzed using a qualitative descr

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Pandeyana, I. Ketut Mara, and Ida Bagus Gede Raditya Oka Dharma. "The Concept Perspective of Karmaphala as The Law of Cause and Effect in The Pillars of Hindu Religious Beliefs." International Journal of Multidisciplinary Sciences 2, no. 3 (2024): 310–20. http://dx.doi.org/10.37329/ijms.v2i3.2333.

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The teaching of Karmaphala is the arrangement of cause and effect in Hinduism. Karma (movement) is the cause, and Phala (result) is the effect. Karmaphala Ngaran Ika Phalaning Gawe Hala Hayu means that Karmaphala is the final result of good or bad deeds. This movement of existence is like a mill wheel, like the turning of a wheel that expects the second to be below and above, according to setting goals and collisions. Karmaphala is classified into three parts: Sancita Karmaphala, Prarabda Karmaphala, and Kriyamana Karmaphala. The literary sources end with the doctrine adopted by Hindus to navi

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Sudarsana, I. Ketut. "IMPLEMENTASI PENDIDIKAN INFORMAL HINDU DALAM MENJAGA POLA KOMUNIKASI REMAJA PADA PERGAULAN SEHARI-HARI." Jurnal Komunikasi 12, no. 1 (2018): 40–50. http://dx.doi.org/10.21107/ilkom.v12i1.3714.

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ABSTRACTThe development of adolescents today is very worrying, especially teenagers is the next generationfor Hindus in particular and also shoots for the nation of Indonesia. In order to avoid that associationdoes not occur among adolescents, parents must be able to control and nurture their children. Parentscan provide knowledge about the teachings of Hinduism and can always maintain communication withadolescents. Adolescents are not wrong association and also to not fall into the negative direction thatcan harm the child with parents especially in the era of globalization as nowadays all so

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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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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 (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 Ghanaia

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Pesch, Christine. "Encyclopedia of Hinduism." Theological Librarianship 2, no. 1 (2009): 106–7. http://dx.doi.org/10.31046/tl.v2i1.87.

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Chesterton, G. K. "Introduction to Hinduism." Chesterton Review 20, no. 4 (1994): 445–47. http://dx.doi.org/10.5840/chesterton199420445.

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Beck, Guy L., and Yong-Shik Lee. "Hinduism and Music." Tongyang Ŭmak 43 (June 30, 2018): 107–45. http://dx.doi.org/10.33452/amri.2018.43.107.

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Ashta, Arvind, and Mark Hannam. "Hinduism and microcredit." Journal of Management Development 33, no. 8/9 (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 organiz

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Jacobsen, Knut A. "Hinduism and Ecology." Environmental Ethics 25, no. 3 (2003): 333–36. http://dx.doi.org/10.5840/enviroethics200325326.

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Azevedo, Mateus Soares de. "Outline of Hinduism." Revista de História, no. 129-131 (December 30, 1994): 309. http://dx.doi.org/10.11606/issn.2316-9141.v0i129-131p309-310.

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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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