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1
Saputra, I. Wayan. "Tata Susila Sembahyang Umat Hindu." Metta : Jurnal Ilmu Multidisiplin 2, no. 3 (December 8, 2022): 146–59. http://dx.doi.org/10.37329/metta.v2i3.1773.
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The purpose of this research to reveal and find out how the etiquette of prayer for Hindus is, The background of the problem in this article is that there are still many Hindus who still have wrong ethics when praying. This article raises the title of Hindu prayer etiquette (a contemplation). This research is a qualitative research, qualitative research is also called naturalistic research because the research is carried out in natural conditions. The data collection method used is the study of literature, the study of literature is to examine the literature related to this research. Furthermore, the data is processed and presented so as to know how the etiquette of prayer for Hindus is and in this study is a key instrument. The findings in this study are (1) Hindus face the temple of dressing politely and in accordance with applicable rules/norms, (2) the challenges of Hindus when performing sitting prayers according to the standard silasana for men and wajrasana for women, (3) Hindus in positioning their hands when interacting/worshiping must be in accordance with the rules and standards, (4) Hindus should when nunas tirta and bija must comply with literary instructions and when people already know good and perfect attitudes/morals in doing so. worship of course Hindus have to do as what is already known. The purpose of obeying ethics/morals in prayer is nothing but asking for his grace to always be healthy and always in His protection. Thus, he will improve his quality, from the quality of asuri sampad or bad behavior to daiwi sampad or good quality.
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Meirison, Meirison, Darni Yusna, and Makhsus Makhsus. "Multi-Ethnic and Hinduism in Afghanistan." Al-Adyan: Journal of Religious Studies 2, no. 2 (December 31, 2021): 133–40. http://dx.doi.org/10.15548/al-adyan.v2i2.3198.
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Although the Taliban group is well known, it is not the only representation of ethnic and religious groups in Afghanistan. Besides being inhabited by various groups from internal Islam, there are also Hindus and Sikhs. This paper aims to describe the condition of ethno-religious diversity in Afghanistan, especially regarding Hinduism. We write this article by conducting a literature study that emphasizes descriptive analysis after comparing sources from previous writings. This is obtained based on literature study with descriptive and qualitative methods. From the literature review and previous experience received from the Taliban firsthand, during the Taliban rule from 1996 to late 2001, Hindus are forced to wear yellow armbands in public to identify themselves as non-Muslims. Hindus are forced to wear the burqa, which allegedly "protects" them from harassment. This is part of the Taliban's plan to separate "non-Islamic" and "infidel" communities from Muslim communities. Even so, most ethnic and religious groups, including Hindus, refuse to leave Afghanistan because they feel less pressured by different treatment from the Taliban in the past.Meskipun kelompok Taliban terkenal, itu bukan satu-satunya representasi kelompok etnis dan agama di Afghanistan. Selain dihuni oleh berbagai golongan dari internal Islam, juga terdapat umat Hindu dan Sikh. Tulisan ini bertujuan untuk mendeskripsikan kondisi keragaman suku-agama di Afghanistan, khususnya mengenai agama Hindu. Kami menulis artikel ini dengan melakukan studi kepustakaan yang menekankan pada analisis deskriptif setelah membandingkan sumber-sumber dari tulisan-tulisan sebelumnya. Hal ini diperoleh berdasarkan studi kepustakaan dengan metode deskriptif dan kualitatif. Dari tinjauan literatur dan pengalaman sebelumnya yang diterima dari Taliban secara langsung, selama pemerintahan Taliban dari tahun 1996 hingga akhir 2001, umat Hindu dipaksa untuk mengenakan ban lengan kuning di depan umum untuk mengidentifikasi diri mereka sebagai non-Muslim. Umat Hindu dipaksa mengenakan burqa, yang diduga "melindungi" mereka dari pelecehan. Ini adalah bagian dari rencana Taliban untuk memisahkan komunitas "non-Islam" dan "kafir" dari komunitas Muslim. Meski begitu, sebagian besar kelompok etnis dan agama, termasuk Hindu, menolak meninggalkan Afghanistan karena merasa tidak terlalu tertekan dengan perlakuan berbeda dari Taliban di masa lalu.
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Mujahidin, Muhammad Saekul. "Islamophobia and Allegations Against Corona Virus Spread By Muslim Minority In India." AJIS: Academic Journal of Islamic Studies 6, no. 2 (December 31, 2021): 207. http://dx.doi.org/10.29240/ajis.v6i2.3419.
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This article discusses Islamophobia and accusations by the Hindu majority against Muslim minorities in India against the coronavirus. The Bharatiya Janata Party (BJP) is one of the parties that often voices accusations against Muslim minorities in India for this incident. The Tablighi Jamaat in New Delhi is one of the targets and accusations of the Hindu majority against Muslims in India. The purpose of this study is to find out the reasons why Hindus accuse Muslims in India of being the cause of the spread of the coronavirus "Covid-19". This paper uses a qualitative descriptive method with secondary data collection. The data were obtained from literature studies including books, journals, or those related to research. The findings of this study show that Hindus hate Islam for a long time, coupled with the activities of the Tablighi Jamaat which make them hate Muslims even more and accuse them of being the spreaders of the Covid-19 coronavirus. Not only that, the majority of Hindus create hashtags on social media, such as #CoronaJihad, #BioJihad or #MuslimMeaningTerrorist, all of which are used to increase hatred and rally the Hindus community against Muslims in India during the pandemic.
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Titya Dharma, Riska. "KOMUNIKASI PERSUASIF PERADAH SEBAGAI UPAYA PEMBINAAN GENERASI MUDA HINDU DI KECAMATAN TEGALSARI KABUPATEN BANYUWANGI." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 513. http://dx.doi.org/10.25078/jpah.v1i2.290.
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<p><em>The younger generation of Hindus has a responsibility for the existence of Hindus in the future. Peradah is a youthful Hindu organization that aims to unify the vision and mission to maintain the existence of Hindus in District Tegalsari. Persuasive Communication Peradah is used as an effort to foster young generations of Hindus to strengthen and protect the younger generation of Hindu influence of globalization and the existence of other religious people. Empowerment of Peradah as a youth organization of Hindu in Banyuwangi formed a system of kinship and solidarity among the younger generation. Implementation of the work program as a pattern of youth coaching can improve the skills and creativity of the youth. This is done as a role that is considered important and strategic to form a good character for the younger generation of Hindus, especially in District Tegalsari.</em></p><p><em>The main issues discussed are: (1) How Persuasive Communication activities of Peradah in the effort of fostering the young generation of Hindus in District Tegalsari, Banyuwangi Regency. This problem is analyzed using persuasive communication theory. (2) What is the driving factor of youth generation of Hindu through Peradah in Tegalsari Sub-district, Banyuwangi Regency. The second problem was analyzed using action theory based on the assumptions of Parsons and Max Weber (Ritzer, 2011: 49-50). (3) What are the (socio-religious) implications of persuasive communication in fostering the younger generation of Hindus in Tegalsari Sub-district, Banyuwangi District. The theory used is the theory of symbolic interactionism based on the Blumer assumption (Rohim, 2009: 44-45). This research type is qualitative descriptive by using qualitative data. Obtaining data obtained from several methods of observation, interviews, literature, and documentation. </em></p><p><em>The results showed that: (1) the activity of Tegalsari Peradah communications was conducted in a perusiasif way to nurture the young generation of Hindu through various activities in accordance with the work program. (2) the driving factor of the youth generation of Hindu through persuasive persuasion communication that is: cultural value factor, religious value, and social value. (3) Persuasive Communication Peradah in efforts to foster the young generation of Hindus certainly has implications or impacts, both socially and religiously. social implications as follows: 1) The establishment of a sense of harmony and togetherness among Hindu youth in District Tegalsari. 2) The strengthening of social solidarity, both in the environment of the Community and in the life of the community. 3) Anticipate social conflicts in the community. While the religious implications of the younger generation of Hindus are increasingly increasing understanding of the teachings of Hinduism. This can be reflected in the increased sradha and bhakti them against Ida Sang Hyang Widhi Wasa.</em></p>
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Senin, Nurhanisah, Nurzatil Ismah Azizan, Nazneen Ismail, and Zainory Shafie. "Tinjauan Sistematik terhadap Faktor Penyucian Lembu dalam Hindu." al-Irsyad: Journal of Islamic and Contemporary Issues 5, no. 1 (June 1, 2020): 226–33. http://dx.doi.org/10.53840/alirsyad.v5i1.70.
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The prohibition of killing and eating cows among the Hindus are generally well known. This paper aims to discuss the status of the cow in Hinduism through analysing past related literatures. This paper employs content analysis method through Systematic Literature Review. Articles are collected from Scopus and Dimensions database. 16 articles are screened through the process of identification, examination and eligibility. A systematic analysis focuses on factors of cow veneration in Hinduism. Three major factors were evident in this study namely religion, economy and politic. In the first phase, veneration of the cow is more of a religious issue due to the influence of ahimsa principle introduced in Jainism. In the later phase, it is more of an economic factor where cows were protected and not killed for their benefits to mankind. Whereas now, veneration of the cow is more related to political factors in defending the status quo of the Hindus.
ABSTRAK
Larangan membunuh dan memakan daging lembu kepada penganut Hindu telah dimaklumi secara umum. Artikel ini membincangkan kedudukan lembu dalam ajaran Hindu menerusi kajian terhadap literatur-literatur lepas yang berkaitan. Kajian ini menggunapakai metode analisis kandungan dengan kaedah Systematic Literature Review (SLR). Artikel-artikel telah dikumpulkan daripada pangkalan data Scopus dan Dimensions dan 16 artikel telah melalui saringan identifikasi, pemeriksaan dan kelayakan. Hasil daripada saringan mendapati hanya lima artikel yang berkait rapat dengan tajuk kajian. Analisis sistematik memfokuskan kepada faktor penyucian lembu dalam ajaran Hindu. Kajian mendapati tiga faktor utama iaitu agama, ekonomi dan politik. Pada tahap awal, penyucian lembu dalam masyarakat Hindu lebih bersifat agama kerana terkesan dengan prinsip ahimsa yang dibawa oleh agama Jaina. Pada fasa seterusnya, penyucian lembu lebih terkait dengan faktor ekonomi apabila lembu dipelihara dan tidak dibunuh kerana manfaatnya untuk manusia. Adapun pada zaman ini, penyucian lembu lebih bersifat politikal dalam mempertahankan status quo masyarakat Hindu.
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Purwanto, Susilo Edi. "Mysticism Of Barong And Rangda In Hindu Religion." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 258. http://dx.doi.org/10.25078/ijhsrs.v3i2.899.
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<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>
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Parmajaya, I. Putu Gede. "Seni Sakral dan Sekuler Suatu Problema Dalam Kehidupan Sosial Religius: Perspektif Yadnya Umat Hindu di Bali." Kamaya: Jurnal Ilmu Agama 3, no. 1 (January 14, 2020): 59–76. http://dx.doi.org/10.37329/kamaya.v3i1.377.
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Art in the Hindu perspective in Bali have a very basic position, because it can not be separated from the Hindu community relegius. Ceremony in pretending (holy place) also can not be separated off from the arts such as singing, dancing, musical, painting, art, and literature. Temples, temples and the others are built in such a way as an expression of aesthetics, ethics, and attitudes of the people relegius Hindus in Bali. Pragina or dancers in a spirit of selfless ngayah or work offered various forms of art as a form of devotion presented to Ida Sang Hyang Widhi Wasa (God Almighty). In it there is a sense of devotion and dedication as a form of longing wanted to meet with the source of art itself and the artist wanted to be one with it because the real art of every human being in this world is the spark of art.. The research method used in this research is the Study of Literature. Literature study is research conducted by collecting information from various sources such as books, theses, theses, journals and others to answer and describe the problem formulation in a study. The purpose of this study is to study the Sacred and Secular Arts in Problems in Religious Social Life: The Perspective of Yadnya Hindus in Bali.
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Sukadana, I. Kadek, and Pradna Lagatama. "PERANAN SULINGGIH DALAM MENINGKATKAN SRADDHA DAN BHAKTI UMAT HINDU BALI." Maha Widya Duta : Jurnal Penerangan Agama, Pariwisata Budaya, dan Ilmu Komunikasi 6, no. 1 (April 30, 2022): 48. http://dx.doi.org/10.55115/duta.v6i1.2088.
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The current era of globalization has brought various impacts on the world community. This also has an impact on the religious life of Balinese Hindus. Currently, Balinese Hindus are challenged by themselves and by other people to provide answers to questions regarding the implementation of their religion. Conditions like this require anticipatory steps so that the joints of identity of Balinese Hindus are not porous due to the shocks of globalization. This is where serious attention is needed from religious leaders and high religious institutions who would be able to give love and faith (Sraddha and Bhakti) to Balinese Hindus in religious teachings, by providing guidance and understanding about religious teachings. The study is a qualitative study, with the data collection method is a literature study, namely the focus of collecting data from various literatures that are relevant to the research topic. While the data analysis technique used is descriptive narrative analysis technique to analyze and present information in this study. In this paper, it is known that Sulinggih has an honorable position in society in accordance with the swadharma and sesana kawikon he adheres to as already exists in religious literature such as Shiva Sesana, Manawa Dharmasastra and so on. Sulinggih plays an important role in increasing sraddha and devotional service for Balinese Hindus, namely as a leader and guide for the people in accordance with Sulinggih's dharma, as a pemmuput or leader of the ceremony, as a driver for increasing sraddha and devotional service through Sulinggih activities providing Dharma Discourse, Dharma Tula, Dharma Sadhana, Dharma Yatra. Dharma Gita and other regular flute activities that can be used as role models. Keywords: Role of Sulinggih; Sraddha and Bhakti; Balinese Hindus
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Shashidhar, Kshama. "Victimization of Hindus and Belittling of Hinduism in World Literature." DJ Journal of English Language and Literature 2, no. 1 (May 2, 2017): 6–9. http://dx.doi.org/10.18831/djeng.org/2017011002.
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Suppiah, S. Maartandan, Mohd Khairie Ahmad, and Prakash Velloo. "Tun Mahathir Mohamad’s Leadership Communication as the Essence of Social Change: What the Malaysian Hindus’ Opinion Leaders Say?" Jurnal Komunikasi: Malaysian Journal of Communication 38, no. 3 (September 30, 2022): 37–53. http://dx.doi.org/10.17576/jkmjc-2022-3803-03.
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Past transformational leadership communication literature shows that leadership communication from the contextual perspective is still limited. The scenario in Malaysia shows that Tun Mahathir Mohamad is respected for bringing social changes to the society including the Malaysian Hindus, playing the role of a transformational leader. However, some research indicates that Mahathir’s leadership communication merely focused on the majority community (Muslims) and neglected the Malaysian Hindus (minority). Therefore, this research embarks on an investigation to explore whether Mahathir’s leadership communication has brought significant social changes to Malaysian Hindus. It adopts a qualitative research design to describe the phenomenon under study using the purposive sampling method where in-depth interviews were carried out on 23 informants who are the opinion leaders for the Malaysian Hindus. Data analysis of this study is conducted using thematic analysis method and suitable themes were identified. The results of this study discovered that Mahathir Mohamad’s leadership communication skills have stimulated social changes among the Malaysian Hindus where it is evident that Mahathir was a transformational leader who has brought significant and indisputable development to the Hindus including identifying issues pertaining to the Malaysian Hindus. Nevertheless, there are weaknesses found in his leadership communication. Keywords: Transformational leadership communication, social change, opinion leader, Malaysian Hindus, minority.
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Emadi, Hafizullah. "Minorities and marginality: pertinacity of Hindus and Sikhs in a repressive environment in Afghanistan." Nationalities Papers 42, no. 2 (March 2014): 307–20. http://dx.doi.org/10.1080/00905992.2013.858313.
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The situation of Hindus and Sikhs as a persecuted minority is a little-studied topic in literature dealing with ethno-sectarian conflict in Afghanistan. Hindu and Sikh communities’ history and role in Afghanistan's development are examined through a structural, political, socioeconomic, and perceptual analysis of the minority populations since the country gained its independence in 1919. It traces a timeline of their evolving status after the breakdown of state structure and the ensuing civil conflicts and targeted persecution in the 1990s that led to their mass exodus out of the country. A combination of structural failure and rising Islamic fundamentalist ideology in the post-Soviet era led to a war of ethnic cleansing as fundamentalists suffered a crisis of legitimation and resorted to violence as a means to establish their authority. Hindus and Sikhs found themselves in an uphill battle to preserve their culture and religious traditions in a hostile political environment in the post-Taliban period. The international community and Kabul failed in their moral obligation to protect and defend the rights of minorities and oppressed communities.
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Wikramiwardana, Andi Ola, Andi Rahmiani Maulana, and Siti Aisyah Rahman. "Perbedaan Arsitektur Pura Giri Natha dengan Pura Penataran Sasih." TIMPALAJA : Architecture student Journals 1, no. 1 (January 9, 2020): 82–96. http://dx.doi.org/10.24252/timpalaja.v1i1a9.
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Abstrak_ Tempat suci Hindu adalah suatu tempat maupun bangunan yang dikeramatkan oleh umat Hindu atau tempat persembahyangan bagi umat Hindu dan biasa di sebut Pura. Pura Giri Natha adalah salah satu contoh dari tempat ibadah umat Hindu di Kota Makassar, sedangkan Pura Penataran Sasih adalah salah satu contoh Pura di Bali. Dalam segi arsitektur kedua pura ini memiliki beberapa perbedaan yang akan dijabarkan pada penelitian ini. Penulis melakukan penelitian tentang Pura Giri Natha dan Pura Penataran sasih ini untuk mengidentifikasi perbedaan bentuk fisik yang implementasikan kedalam arsitekturnya. Penelitian terhadap Pura Giri Natha berdasarkan pengamatan peneliti untuk merefleksikan fenomena budaya berkaitan dengan Pura Giri Natha. Pengumpulan data dilakukan melalui observasi, wawancara, literatur yang berupa jurnal, dan dokumentasi. Kesakralan kedua Pura ini tetap dijaga oleh Karma Penyunsung meskipun mulai dijadikan objek bagi wisatawan dari agama lain. Kata Kunci: Hindu-Bali; Pura Giri Natha; Pura Penataran Sasih. Abstract_ The Hindu holy place is a place or building sacred by Hindus or a place of worship for Hindus and commonly called Pura. Pura Giri Natha is one example of a Hindu place of worship in Makassar City, while Penataran Sasih Temple is one example of a temple in Bali. In terms of architecture, the two temples have several differences that will be explained in this study. The author conducts research on Pura Giri Natha and Pura Penataran Sasih to identify differences in physical forms that are implemented into the architecture. Research on Pura Giri Natha is based on the observations of researchers to reflect cultural phenomena related to Pura 2Giri Natha. Data collection is done through observation, interviews, literature in the form of journals, and documentation. The sacredness of this temple is still guarded by Karma Penyunsung even though it began to be used as an object for tourists from other religions.Keyword: Hindu-Bali; Giri Natha Temple; Penataran Sasih Temple.
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Oka Widana, Anak Agung Gde, Ketut Lisnawati, Anak Agung Sri Sanjiwani, and Ni Luh Pasek Sugianti. "Dominasi Opsional Persepsi Mahasiswa Hindu Terhadap Pelaksanaan Yajña Dalam Konteks Kuantitas Dan Kualitas." Kamaya: Jurnal Ilmu Agama 6, no. 1 (January 17, 2023): 69–85. http://dx.doi.org/10.37329/kamaya.v6i1.1968.
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Yajña routines are generally known by the public, especially by Hindus in Bali. However, often the Yajña routine is only seen as a ritual and lacks philosophical understanding. Therefore, it is necessary to conduct further evaluation studies, especially on the understanding of Hindu students in higher education regarding the existence of the Yajña. This research is a field research, with a qualitative descriptive research method. The selection of participants is not directed at the number, but is based on the principles of suitability and adequacy to achieve data saturation. The technique of determining the research subject in this study used purposive sampling, with a psychological approach. The primary data in this study is the result of interviews between researchers and the main resource persons, namely Hindu students of STIKes Wira Medika Bali. Data collection techniques were carried out through interviews, literature and documentation, which were then analyzed using the Colaizzi method. This study aims to transform understanding to the younger generation of Hindus regarding how, what and why the Yajña is carried out. The results showed that the optional dominance of the perception of Hindu students at STIKes Wira Medika Bali towards the implementation of Yajña tends to lead to the context of quantity, which indicates that students tend to more easily understand Yajña in the context of nominal or amount, compared to the quality aspect. This indicates that there is still a need for further improvement of Hindu religious methods and materials, especially in planting an understanding of the existence of Yajña.
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Sutama, I. Wayan. "Penjor Sebagai Simbol Pencitraan Diri Umat Hindu di Kota Mataram." Ganaya : Jurnal Ilmu Sosial dan Humaniora 3, no. 1 (March 17, 2020): 51–74. http://dx.doi.org/10.37329/ganaya.v3i1.422.
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In contemporary development, the penjor is increasingly being used both as a means of religious rituals and as a profane means. This research focuses on 3 questions 1). What is the process of the emergence of penjor in the city of Mataram? 2). What are the types, functions, and meanings of penjor in the city of Mataram? 3). How is penjor a symbol of the self-image of Hindus in the city of Mataram? This study uses a qualitative descriptive approach that emphasizes the interpretation of denotative and connotative meanings by using the theory of symbolic and semiotic interactionism. Data collection techniques by observation, interview, literature study, and documentation. The results of the analysis include: 1) The appearance of penjor in the city of Mataram began with the history of the attack of the Karangasem kingdom to Lombok. The increasingly safe situation of Lombok encourages the transfer of the Karangasem community to Lombok which carries Balinese Hindu traditions, including penjor, 2) Penjor is divided into 2 types namely ceremonial penjor and ornamental penjor. Penjor ceremony is made from bamboo with curved edges, the trunk is decorated with Ambu (young palm leaves) or Busung (young coconut leaves) filled with accessories. Penjor ceremony functioned as a means of religious rituals (god yadnya) and Manusa yadnya. The meaning of penjor symbolizes the mountain and its contents where the gods come from, as a form of expression of gratitude for the gift given by God and the celebration of Galungan. The commodification of penjor in the city of Mataram is still in a standard form but has begun to use a combination of natural and synthetic ingredients. 3) Penjor is a symbol of the self-image of Hindus, showing internal solidarity with other Hindus and externally to present the front stage as a Hindu that refers to the aesthetic and artistic values of religious ritual symbols that contain the values of the Satyam, Siwam, Sundaram.
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Wilson, Andrew. "Barriers and Enablers Provided by Hindu Beliefs and Practices for People with Disabilities in India." Christian Journal for Global Health 6, no. 2 (December 23, 2019): 12–25. http://dx.doi.org/10.15566/cjgh.v6i2.250.
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Background: Faith beliefs, and associated cultural beliefs, play an important role in affecting response to disability. There is no systematic review of how Hindu beliefs affect approaches to people with disabilities. The majority of the world’s Hindus live in India, as do a large number of people with disabilities. Therefore, this article seeks to explore the positive and negative ways that Hindu beliefs affect people with disabilities in India.
Methods: We undertook a scoping review of the available literature aiming to explore the barriers and enablers for people with disabilities provided by Hindu beliefs and practices. The databases PubMed, Scopus and PsycInfo were systematically searched and several additional articles from other sources were included from searching the grey literature.
Results: Historically, the literature indicates that Indian Hindu karmic beliefs have advanced the view that people with disabilities are deserving of their condition. This literature suggests that this view continues into the present and can lead to stigmatisation of both people with disabilities and their families. In turn, this karmic understanding of disability can discourage people with disabilities from accessing medical treatment. Additionally, certain Hindu tribal remedies for disability may cause bodily harm and prevent the person concerned from receiving allopathic treatment. It was also documented that the attitude of Indian doctors toward people with disabilities are negatively affected by Hindu beliefs. One research study suggested karmic beliefs can benefit families of people with disabilities by providing them with a context for suffering.
Conclusion: The study shows that Hindu religious belief effects, mostly negatively, the response to disability. This is important to consider when undertaking disability and inclusive development activities in India.
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Yasa, Putu Dana. "KEMULIAAN DAN PERGESERAN MAKNA GURU." PANGKAJA: JURNAL AGAMA HINDU 24, no. 1 (March 31, 2021): 52. http://dx.doi.org/10.25078/pkj.v24i1.2181.
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<p><em>A teacher has a very important role and responsibility for change and improving the quality of students. The responsibility of a teacher must be believed and realized so that the teacher really gives true knowledge in the teaching process. The Hindu view in understanding the meaning of the word "guru" is not limited to a profession as a teaching staff, but in Hindu theological studies "guru" is a person who has a very noble character and position. The glory of a "guru" is contained in various Hindu literature which is also used as a source for Hindus in their efforts to understand religious teachings. "guru" is not just a profession but a person who has spiritual qualifications who are able to lead his students to have ethics and morals. A true "guru" will not be bound by material shackles and even has to be free from everything that is materialism.</em></p>
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SANKARAN, CHITRA. "Gendered Spaces in the Taipucam Festival, Singapore." Theatre Research International 28, no. 3 (October 2003): 245–58. http://dx.doi.org/10.1017/s0307883303001111.
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The Hindu festival of Taipucam celebrated in honour of the male god Murugan is one of the public festivals that Hindus in Singapore celebrate with a great deal of aplomb and ceremony. It takes on the hue of a carnival and is a major tourist attraction. At the centre of the festival is the male kavadi bearer. Beside him walks the docile woman carrying her pot of milk. In the Taipucam festival procession, there is clearly apparent an empowered male versus a subsidiary female space, which appears determinate and confined, marking a tentative emergence of a subversive ‘feminist’ space that attempts to grasp at a measure of empowerment for women.
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Maqsood, Dr Naila. "A Depiction of Indian Muslim Women’s Plight in Culture and Literature Around the Mid-Eighteen Century." Journal of Law & Social Studies 4, no. 1 (March 31, 2022): 86–97. http://dx.doi.org/10.52279/jlss.04.01.8697.
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This paper locates the Muslim women’s social conditions particularly in the Indo-Pak Subcontinent which largely arose out of two sources; a) evolution of Islam and development of several schools of jurisprudence; b) Muslim’s contact with the Indian culture. Over several centuries, more particularly from the early 13th century onward (by this time, Muslim Turkish rule had been established in India), and the impact of Bhakti movement both on Hindus and Muslims and spread of teachings of Guru Nanak and Bhagat Kabir, Muslims came to adopt many of the Hindu notions and practices. This was in addition to attitudes that came with them by their conversion to Islam. The first part of the paper deals with the effects of Hindu culture regarding status of women on Muslims. The second part of the paper discusses the plight of Muslim women in literature i.e Punjab folk lore of Heer Ranjha. It tries to convey the thoughts on several social customs, particularly emphasizing the various aspects of women’s life. The third part provides the ethnographic evidence which confirms that women, particularly in rural areas, have faced low status and problem connected with rapes, marriages, dowry, and divorces, etc. With solidification of customs, discrimination against a female endures through centuries. As a result, Muslim women were become socially backward, economically susceptible, and politically marginalized segment of society.
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Murniti, Ni Wayan, Komang Dewi Susanti, and Ni Luh Purnamasuari Prapnuwanti. "Strategi Pembinaan Generasi Muda Hindu Dalam Meningkatkan Sradha dan Bhakti dikalangan Seka Teruna-Teruni." Kamaya: Jurnal Ilmu Agama 5, no. 1 (January 21, 2022): 28–34. http://dx.doi.org/10.37329/kamaya.v5i1.1446.
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This study aims to improve the Sradha and devotion of the younger generation of Hindus as the next generation in order to become a young generation of virtuous character, and faith. As well as to describe the strategy of fostering the younger generation of Hindus with educational studies. Given that the younger generation of Hindus is currently experiencing a moral decline as a result of the influence of the waning of religious attitudes. This research is expected to be used as a contribution of thought in formulating policies and making decisions on similar problems faced in the future, besides that this research is also expected to be able to add scientific readings, as well as a reference for students who will conduct further research on the same problem. . This type of research is qualitative research. This research was conducted in Buleleng District by involving sekaa teruna- eruni as respondents. Data obtained through observation data, interviews, document recording, literature study. The results showed (1) The pattern and strategy of fostering the younger generation of Hindus in improving Sradha and devotional service among the sekaa teruna-teruni of the Buleleng Traditional Village (2) The obstacles faced in increasing Sradha and devotional service among the sekaa teruna-teruni in Desa Pakraman Buleleng were influenced by two factors, namely: (1) internal factors, including; (a) Individual sekaa teruna-teruni in the Buleleng Traditional Village, (b) individual sekaa administrator for teruna-teruni (3) Efforts are being made to overcome obstacles in fostering the younger generation of Hindus in improving Sradha and devotional service among sekaa teruna-teruni in Buleleng Traditional Village.
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Yasa, Putu Dana, and I. Putu Sumartana. "Keutamaan Manusia Hindu dalam Pandangan Sārasamuccaya." Sphatika: Jurnal Teologi 13, no. 1 (March 1, 2022): 69–79. http://dx.doi.org/10.25078/sphatika.v13i1.1122.
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Humans in this life have a more noble position compared to other living beings, the reason is none other than because humans have thoughts. This mind is a source of human strength and weakness in understanding the nature and virtue of being born as a human. To be able to understand what Hindu humans should do in life, the Sārasamuccaya scriptures provide benevolent teachings which explain that in this life every human being must prioritize good actions or behavior. Doing good is one way to be able to escape from all worldly attachments as well as a way to unite with God. The purpose of writing this article is to provide understanding for Hindus to always be guided by the sacred Vedic literatures in this case is Sārasmuccaya. This study is a qualitative study using a theological approach regarding the nature and virtue of Hinduism in the sacred literature of Sārasamuccaya. In the Sārasamuccaya it is clearly stated that the simple virtue of man in this life is being able to do good.
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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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Agus Windu Yasa Bukian, Putu, and Putu Dian Prima Kusuma Dewi. "Placenta Ceremony For Social Culture And Hope Human Hindu Bali." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (June 1, 2019): 124. http://dx.doi.org/10.25078/ijhsrs.v3i1.762.
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<p>The birth process for Hindus is a sacred process and full of beauty. Special Hindu humans in Bali have gone through a very diverse ritual process since the womb. This research is a type of qualitative research that involves the socio-cultural values and expectations of Hindu Balinese people from the ceremony to mend the placenta. Information was collected from religious leaders, community leaders and Balinese Hindu couples who have babies. Descriptive analysis and content used to analyze the results of the data obtained. The results show the process of ceremony of placenta a hereditary process of inheritance carried out by Hindu communities in Bali. There is no significant change from this process in a socio-cultural way because it considers the things that are commonly done by the philosophical media used to change some modifications. The hope and purpose of mending the placenta is still done through a short prayer. Many Balinese Hindu couples don't know about the special mantram that is said during the process of humming. It is recommended that the process of mending the placenta be carried out in accordance with the ceremony in accordance with Hindu literature through the guidance and guidance of traditional stakeholders and Hindu religious leaders, without changing food and support.</p>
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Urita, Michiko. "The Xenophilia of a Japanese Ethnomusicologist." Common Knowledge 27, no. 1 (January 1, 2021): 86–103. http://dx.doi.org/10.1215/0961754x-8723047.
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This autobiographical, sociological, and musicological essay, written for a symposium on xenophilia, concerns how the love of a foreign culture can lead to a better understanding and renewed love of one’s own. The author, a Japanese musicologist, studied Hindustani music with North Indian masters, both Hindu and Muslim, and concluded that it is the shared concept of a “sound-god” that brings them together on stage in peaceful celebration with audiences from religious communities often at odds. The author’s training in ethnomusicology began in India in 1992, immediately after the violent demolition of the Babri Masjid mosque in Ayodhya by militant Hindus, but even at that time she found no trace of such belligerence in the Hindustani musical world. Years later, while conducting research on the Shinto music rituals of her own culture, she discovered a little-known imperial and aristocratic cult of Myō’onten, a Japanese form of the Hindu goddess of music, Saraswati, who is presently an object of devotion for both Hindu and Muslim musicians in North India. This essay, based on nearly three decades of research in India and Japan, offers some answers to a question raised repeatedly in the Common Knowledge symposium on xenophilia: What is the source of the xenophilic impulse and the power that sustains it?
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Sengupta, Madhumita. "Becoming Hindu: The cultural politics of writing religion in colonial Assam." Contributions to Indian Sociology 55, no. 1 (February 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 Brahman priests, and to the erosion of tribal modes of worship, this article argues that colonial enumerative practices were directly imbricated in producing the ‘Hindu’ in a way that was transformative of quotidian relations and processes of exchange characterising the region. The political pressure to possess fixed and singular identities and the growing rhetoric of a muscular Hinduism symbolised by renewed interest in Indological studies, combined to enhance Hinduism’s prestige and symbolic value. Becoming a Hindu was easier now that the definition of Hinduism as a loosely bound corpus of ritually coded behaviour enabled a wide array of practices to be labelled as ‘Hindu’.
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Prashad, V. "How the Hindus Became Jews: American Racism after 9/11." South Atlantic Quarterly 104, no. 3 (July 1, 2005): 583–606. http://dx.doi.org/10.1215/00382876-104-3-583.
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Rohmatika, Arina. "Language and Madrasa in India, Uttar Pradesh." At-Tarbawi: Jurnal Kajian Kependidikan Islam 4, no. 1 (June 30, 2019): 12. http://dx.doi.org/10.22515/attarbawi.v4i1.1694.
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Data India shows that Muslim population in India, at the census 2001, was in second place after Hindus. It reached 138 million (13.4%) after Hindus which is little over 827 million (80.5%). This number implies how Islam has been well-received in India and entered into various areas of life including education. Muslim Educational System in India has developed over decades through its Islamic institution and madrasas. This study aims to see the language teaching in Darul Uloom, Deoband as it is reflected through its educational system and curriculum. This is a library based research in which extensive reviews of literature has been made in attempt to produce a descriptive qualitative analysis. This study shows that in Darul Uloom Deoband, stylized writing mastery has become the ultimate skills to acquire.here, Language is not only merely targeted as a means of communication but also as a means to study Islamic textbooks. Moreover, it is expected that through the language mastery its students and alumni can be author of many books in Arabic and English. Language is learned comprehensively started from grammar, syntax, to Literature. Keywords: Language, Madrasa, Darul Uloom Deoband
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van der Veer, Peter. "Minority Rights and Hindu Nationalism in India." Asian Journal of Law and Society 8, no. 1 (February 2021): 44–55. http://dx.doi.org/10.1017/als.2020.51.
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AbstractIn this paper, I want to focus on some aspects of the political process in India that have an impact on the treatment of religious minorities. Much of the discussion on multicultural jurisdictions deals with differentiated citizenship rights that allow religious groups to maintain their normative universe. This literature shows the tensions surrounding individual and group rights. I want to approach the question of religious freedom from a rather different angle. I want to first focus on the protection of bare life in the face of religious violence and then examine the issue of conversion from one religion to another. The issues of human security and conversion are linked in India, since Hindu nationalists see Muslims as forcibly converted Hindus who should be reconverted. To highlight the importance of majoritarian nationalism rather than political systems in the treatment of religious minorities, I offer a brief comparison with China.
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Agus Siswadi, Gede, I. Made Surada, and I. Made Wiguna Yasa. "STUDY OF SANSKRIT LEARNING AT DVĪPĀNTARA SAṀSKṚTAM FOUNDATION IN DENPASAR CITY." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 5, no. 2 (November 26, 2021): 230. http://dx.doi.org/10.25078/ijhsrs.v5i2.3044.
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<p>Sanskrit is the language used in the holy Vedic texts. To understand the contents of the Veda, it is very important to learn Sanskrit to know every meaning of the verse or mantra contained in the Veda scriptures. However, the existence of Sanskrit at this time has not been touched at all by Hindus and is very familiar with the use of Sanskrit. Sanskrit is only studied in institutions or colleges with Hindu nuances, so Hindus today have very little to know, let alone learn it. Besides that, Sanskrit is quite complex, there are many rules in learning it, so that Sanskrit is said to be a complex language and difficult to learn. The results of this study indicate the following points. First, the Sanskrit learning pattern at the Dvīpāntara Saṁskṛtam Foundation, starting in terms of tiered Sanskrit learning strategies, student center strategies, online Sanskrit learning strategies (patrālayadvārā Saṁskṛtam), learning methods using dialogue methods, storytelling methods as well as playing methods, learning media using image media and power point media, and using direct learning models Second, the problems faced in learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City are caused by two factors, namely problems from internal factors which include perceptions, attitudes and motivation as well as from external factors such as educators, learning climate and infrastructure Third, the implications of learning Sanskrit at the Dvīpāntara Saṁskṛtam Foundation in Denpasar City include four aspects, namely: (1) cognitive domain, (2) affective domain, ( 3) psychomotor domain (4) literature and culture.</p>
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Kurien, Prema. "South Asian Migration, Settlement, and Sociopolitical Incorporation on the North American West Coast." AAPI Nexus: Policy, Practice and Community 15, no. 1-2 (September 2017): 85–108. http://dx.doi.org/10.17953/1545-0317.15.1.85.
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There are large South Asian settlements in the larger Vancouver region of British Columbia in Canada and in Northern and Central California (from Yuba City to Fresno) in the United States. While the early migration patterns of Sikhs and Hindus to these two areas were similar, they subsequently diverged and the South Asian settlements in the two regions now exhibit very different profiles. This resource paper summarizes and analyzes the literature on factors shaping the migration, settlement, and incorporation patterns of Asian immigrants in these two regions. I argue that the parallels in early South Asian migration patterns to the North American West Coast were due to similarities in the economic and social profile of these regions, Canadian and U.S. policies toward Asian immigrants, and easy movement between Canada and the United States. The divergence between the two regions took place over time largely as an outcome of changes in regional characteristics (e.g., the development of Silicon Valley), differences in the group characteristics and networks of Sikhs and Hindus, and an increasing divergence in Canadian and U.S. immigration regulations (e.g., differences in family reunification, refugee, and H1-B visa policies). The final section discusses how these settlement patterns have led to differences in the identity formation and sociopolitical incorporation of Sikhs and Hindus in the two regions.
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Togawa, Masahiko. "Syncretism Revisited: Hindus and Muslims over a Saintly Cult in Bengal." Numen 55, no. 1 (2008): 27–43. http://dx.doi.org/10.1163/156852708x271288.
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AbstractThis paper reconsiders the concept of “syncretism,” and identifies its range and implications when applied to the analysis of the saintly cult of the Hindus and Muslims in Bengal. The mausoleum of Manamohan Datta (1877–1909) is situated in what is currently eastern Bangladesh. Both Hindus and Muslims in the area join together in the various rituals held at the mausoleum. The article discusses the social and cultural factors that explain the sharing of rituals and beliefs by these people. In particular, word correspondences in the religious vocabulary facilitates the mutual acceptance of different cultural forms and norms. The article also examines the critical discourses on syncretistic situations related to the mausoleum in the context of contemporary Bangladesh. Finally, the article discusses the usefulness of the concept of syncretism in elucidating the social and cultural conditions which make possible religious pluralism and multiple discourses. The article opens with a literature review and a statement of the problems. This is followed by a brief history of Saint Manomohan and a description of the ritual practices at the mausoleum. The pluralistic structure of these practices is then examined, and the conditions for acceptance of pluralistic practices are discussed with reference to the critical discourses conducted by the local population. The findings are summed up in a conclusion.
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Windya, Ida Made. "Brahmawidyā Dalam Tattwa Sanghyang Mahājñāna." Kamaya: Jurnal Ilmu Agama 4, no. 3 (September 10, 2021): 321–33. http://dx.doi.org/10.37329/kamaya.v4i3.1365.
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The ancestors of Hindus in Bali had inherited Brahmawidyā texts through the manuscript of Tattva which has been familiar in the religious live. Meanwhile, the publication regarding Brahmawidyā is really limited in the area of research. Due to that reason, the research regarding Brahmawidyā in the Sanghyang Mahājñana Tattva can be an interesting topic to be analysed. This research aims to analyse Brahmawidyā in the Sanghyang Mahājñana Tattva from the aspect of Panca Sradha as the foundation of faith, and also to obtain a deeper insight on the Divinity aspect in Sanghyang Mahājñana Tattva. The method of this research is a literature study with the approach of qualitative research. This study shows that the comprehension of Brahmawidyā teachings is compulsory for Hindu. It is impossible for Sradha (faith) to be strongly persistent without adequate foundation of Brahmawidyā. This research also shows that the Divinity aspect in the Sanghyang Mahājñana Tattva is monotheism immanent.
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Wanchoo, Rohit. "Scholar and Spokesman: Benoy Sarkar on the West, Religion, Nationalism and Internationalism." Cracow Indological Studies 23, no. 1 (September 30, 2021): 157–96. http://dx.doi.org/10.12797/cis.23.2021.01.06.
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Benoy Kumar Sarkar was both a serious scholar of history and society and a spokesman who wanted to promote ideas of equality between East and West and highlight the secular achievements of the Hindus. He has been hailed as a pioneer of Neo-Indology, a premature postcolonial sociologist, a conservative nationalist and an anti-colonial internationalist. Elements of several ideologies can be found in his writings. This article assesses his critique of orientalist constructions of East and West, the features of Hinduism and Buddhism and their influence overseas, the peculiarities of nationalism and Hindu-Muslim relations in India and the conservative, authoritarian and cosmopolitan elements in his writings on nationalism and international affairs.
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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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Merta, Putu, and Ketut Kanca Wijaya. "Nyepi Lokal Dalam Pengejawantahan Pelestarian Alam di Desa Lokasari Kecamatan Sidemen Kabupaten Karangasem." Metta : Jurnal Ilmu Multidisiplin 2, no. 2 (August 31, 2022): 49–66. http://dx.doi.org/10.37329/metta.v2i2.1844.
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Nyepi Day is celebrated by Hindus in Indonesia. In the Province of Bali, where the majority of the population is Hindu, not only in Sasih Kesanga (the ninth month of the Balinese calendar) implement Nyepi, but in several districts in the Province of Bali, the villagers carry out Local Nyepi which is coupled with various ritual/ceremonial activities. Lokasari Village is one of the villages in Sidemen District, Karangasem Regency, Bali Province. The objectives to be conveyed in this paper are (1). To find out the background of the emergence of the Local Nyepi tradition which was held in Lokasari Village. (2). To find out what is the basis of the implementation of Local Nyepi which is held in Lokasari Village. (3). To find out the similarities and differences between the implementation of Local Nyepi and Nyepi carried out by Hindus in Indonesia in general. (4). To find out the community's perception of Local Nyepi which was held in Lokasari Village. The methods used in this paper are: observation, interviews, and literature study. So that the results of the Ngusabha Ceremony which are written in Lontar Dharma Pamacul and Lontar Widhi Sastra and Local Nyepi are obtained because of the tradition of the Lokasari Village community that has been passed down from generation to generation (dresta desa), the similarity lies in the implementation of Catur Brata Penyepian and is based on Tilem, the difference is in the timing of the ceremony, the series of activities for the Nyepi ceremony, the Nyepi executive committee, and its objectives. The purpose of implementing Ngusabha and Local Nyepi in Lokasari Village is seen as a purification ceremony for Bhuana Agung and Bhuana Alit as well as an expression of community gratitude for the harvest that has been obtained by the community.
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Rosyid, Moh. "HINDUISM AND ISLAMIC ORNAMENTS IN LANGGAR DALEM MOSQUE OF KUDUS." Journal of Islamic Architecture 7, no. 1 (June 28, 2022): 135–47. http://dx.doi.org/10.18860/jia.v7i1.12999.
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The ancient city, Kudus, Central Java, has unique sites, including ancient ornaments and walls inside Langgar Dalem Mosque. The study aims to reveal that the value of tolerance needs to be cared by every generation of Muslims in Kudus. The data were collected by interview, observation, and literature review. The study used a descriptive qualitative method to analyze the data. The study showed that Langgar Dalem Mosque is a historical-cultural heritage inherited by pre-Islamic Hindus and preserved authenticity by Muslims in Kudus, as a form of the love of cultural works. There are patterns of Javanese, Hindu, and Islamic cultures that decorate the mosque's walls. However, Department of Culture and Tourism of Kudus Regency has not optimally cared for it. So, the initiative of the Mosque management board is the ancient ornaments were painted for their dull color. This could reduce their original aesthetic value and change the cultural heritage values. The ancient wall in Langgar Dalem Mosque with the meaning of cultural tolerance until now has preserved by Sunan Kudus and Moslem generation.
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Yoga, Adi Pratama, I. Nyoman Ananda, and I. Wayan Wirta. "KOMUNIKASI ORGANISASI PASRAMAN GITA SARASWATI DI DESA MURNIJAYA KECAMATAN TUMIJAJAR KABUPATEN TULANG BAWANG BARAT PROVINSI LAMPUNG." Jurnal Penelitian Agama Hindu 2, no. 1 (May 28, 2018): 169. http://dx.doi.org/10.25078/jpah.v2i1.464.
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<p><em> The objectives of this research are: (1) To Understand the Function and Role of Pasraman Gita Saraswati in the Development of Young Generation of Hindu in Murnijaya Village, (2) To Understand the Impact of Pasraman Gita Saraswatidi For The Young Generation Of Hindu In Murnijaya Village, (3) To Understand Organizational Communication Pasraman Gita Saraswati in Keeping Solidarity Among Members In Murnijaya Village. The theories used in this study include: Group theory, Stimulus Response Theory and Organizational Communication Theory. While the method used: observation, interviews, literature and documentation. By presenting qualitative descriptive data analysis.</em></p><p><em>The results obtained in this study include: The Role and Function of Pasraman Gita Saraswati in the Development of Young Generation In Murnijaya Village covering the role of Pasraman Gita Saraswati for the young generation of Hindu in Murnijaya village is very important because as a container and assist in mental formation. While Pasraman Gita Saraswati function includes (a) Educational Function, (b) Social Function, and (c) Aesthetic Function. (2) The Impact of Pasraman Gita Saraswati's Existence on Younger Generation of Hindus in Murnijaya Village: (a) Cognitive Impact, (b) Affective Impact, and (c) Behavioral Impact. (3) Organizational Communication Pasraman Gita Saraswati in Maintenance Solidarity among Members in Murnijaya Village is the Communication Network of Formal Organizations ie information submitted according to formal or official network. </em></p>
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Vijayakumar, Lakshmi, and Sujit John. "Is Hinduism ambivalent about suicide?" International Journal of Social Psychiatry 64, no. 5 (May 22, 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 practices and suicide. Results: People who follow Hinduism have a suicide rate of about 21 per 100,000 population compared to the global average of 11.4. Hindu countries have higher rates of suicide compared to Islamic and Christian countries, but these rates are lower when compared to Atheist and Buddhist countries. This is reflected in the Indian diaspora as well with reports from Fiji, the Caribbean, Malaysia and the United Kingdom, indicating that suicide was disproportionately high among those of Indian origin. However, a strong faith in Hinduism acts as protective factor. The Hindu belief in karma fosters a sense of acceptance of the vicissitudes of life with equanimity, and the belief in the cycle of births and deaths renders suicide meaningless, as one’s soul continues after death. Their religious beliefs makes the Hindus tolerate and accept hardships and calamities stoically. Conclusion: In certain situations, the Hindu religion acts as a protective factor, whereas at other times, it may increase the risk of suicide. It is important to understand these different nuances in the Hindu religion in formulating a culturally appropriate suicide prevention strategy.
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Fernandez, Jean. "HYBRID NARRATIVES: THE MAKING OF CHARACTER AND NARRATIVE AUTHORITY IN RUDYARD KIPLING'S “HIS CHANCE IN LIFE”." Victorian Literature and Culture 36, no. 2 (September 2008): 343–59. http://dx.doi.org/10.1017/s1060150308080212.
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When Rudyard Kipling offeredhis wry observations on officialdom in Imperial India to his cousin, Margaret Bourne-Jones, in 1885, he might have been toying with the kernel of one of his more perplexing stories on race and hybridity, written for his 1888 anthology,Plain Tales from the Hills. When Kipling actually came to address this theme fictionally, in his short story entitled “His Chance in Life,” he made one crucial change: he substituted a dark-skinned telegraphist of mixed race for an Englishman, thereby engaging with the illogics of character that hybridity posed for narratives on race and Empire. In Kipling's story, his hybrid hero, stationed in the mofussil town of Tibasu, experiences a sudden surge of Britishness in the mixed blood flowing in his veins at the moment when crisis strikes, and leads a group of terrified policemen in quelling a communal riot between Hindus and Muslims. He is found guilty of exercising unconstitutional authority by a Hindu sub-judge, but the verdict is set aside by the British Assistant Collector. As a reward, he is promoted to an up-country Central Telegraph Office, where he proceeds to marry his ugly sweetheart, also of mixed race parentage, and live happily with a large brood of children in quarters on the office premises, a loyal government servant, “at home” with officialdom and Empire.
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RASHKOW, EZRA. "Resistance to Hunting in Pre-independence India: Religious environmentalism, ecological nationalism or cultural conservation?" Modern Asian Studies 49, no. 2 (December 1, 2014): 270–301. http://dx.doi.org/10.1017/s0026749x14000110.
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AbstractThis article presents new evidence with which to evaluate the validity of the popular picture of religious environmentalism in India. It examines accounts of a large number of incidents described in Indian language newspapers, the colonial archive, and hunting literature published between the 1870s and 1940s, in which British and other sportsmen clashed with villagers in India while out hunting. During the late nineteenth and early twentieth centuries, the colonial sports-hunting obsession was in its heyday, but opposition to hunting across India was also mounting. Rural villagers, in particular, were often willing to become involved in physical combat with hunters, apparently in order to protect local wildlife. Sportsmen often assumed that it was religious fanaticism that made Hindus defend the lives of what they saw as game animals, trophies, and specimens. The article provides evidence that, in addition to religion, a mixture of other motivations explains Hindu interest in the conservation of certain species. Anti-colonial consciousness, assertions of local authority and territoriality, and an environmental ethic can all be identified as being at work. The end result was the increased conservation of certain species of wildlife.
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Mustafar, Farrah Wahida, and Adam Badhrulhisham. "Pesta Pongal dan Tahun Baru Cina, Perayaan Adat atau Perayaan Keagamaan? Satu Toleransi Agama di Malaysia." ‘Abqari Journal 25, no. 1 (September 27, 2021): 80–96. http://dx.doi.org/10.33102/abqari.vol24no2.415.
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The purpose of this study was to examine the celebrations of non-Muslims, namely the Pongal Festival for Hindus and the Chinese New Year for the Chinese community, on whether the Pongal Festival and Chinese New Year are customary or religious festivals and to propose interfaith dialogue as the solution to ensure religious tolerance among the people. This phenomenon highlights the importance of interfaith dialogue to achieve inter-religious tolerance especially for Malaysia consists various races and religions. This literature review study using qualitative method concluded that the Pongal Festival celebrated by Hindus is religious in nature due to the element of worship to the Gods. Meanwhile, Chinese New Year consists of celebrations which can be classified as customary or cultural celebrations. According to the syara’, any act of tasyabbuh in akidah and belief is strictly prohibited. Though the aspect of tasyabbuh needs to be looked further in detail especially in the context of Malaysia as pluralistic-society country. Therefore, inter-religious dialogue, a consensus within the framework of a plural society can be created in a harmonious environment by taking into account the spirit of the Malaysian constitution which celebrates freedom of religion and by considering Islam as the religion of the federation.
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Subardini, Ni Nyoman. "Stratifikasi Masyarakat Bali Dalam Tarian Bumi Dan Kenanga Karya Oka Rusmini." ATAVISME 14, no. 2 (December 30, 2011): 214–27. http://dx.doi.org/10.24257/atavisme.v14i2.70.214-227.
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Ajaran catur warna dalam sastra suci Hindu, Weda, demikian luhurnya, tetapi yang tampak justru menjadi sistem budaya stratifikasi sosial yang tampaknya melanggar hak azasi manusia dan telah merusak citra agama Hindu dari zaman ke zaman. Penerapan sistem wangsa dalam menentukan catur warna itu sudah menimbulkan berbagai kericuhan di kalangan umat Hindu. Sebagai bukti banyaknya muncul kasus adat di berbagai daerah di Bali. Konflik soal wangsa ini sudah merupakan rahasia umum yang sering menghiasi media massa di Bali bahkan sampai mencuat ke tingkat nasional, seperti tampak dalam karya sastra berbentuk novel berjudul Tarian Bumi (2000) dan Kenanga (2003) karya Oka Rusmini. Hal itu terjadi karena supremasi adat kebiasaan feodalisme zaman kerajaan yang sudah terlalu lama tidak disempurnakan sesuai dengan ajaran catur warna.
Abstract:
The teaching of catur warna in Hindu sacred literature, the Vedas, is so exalted, but seems to be the cultural system of social stratification which appears to violate human rights and has damaged the image of Hinduisme throughout the ages. Application of wangsa system in determining the catur warna that has caused disquiet among many Hindus. The evidence is the many custom cases which appear in different regions of Bali. Conflicts about the wangsa is already an open secret that often decorate the mass media in Bali, even sticking to the national level; as shown in the form of literary novel titled Tarian Bumi (2000), and Kenanga (2003) work Oka Rusmini. It happens because of the supremacy of customary feudalism kingdom era that has been too long not being perfected in accordance with the teachings of catur warna.
Key Words: catur warna, social criticism, stratification
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HEWITT, N. "Review. The Crippled Giant: A Literary Relationship with Louis-Ferdinand Celine. Hindus, Milton." French Studies 42, no. 1 (January 1, 1988): 106. http://dx.doi.org/10.1093/fs/42.1.106.
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Malik, Suratha Kumar. "Genesis, Historicity and Persistence of Dalit Protest Literature and Movements in Odisha." Contemporary Voice of Dalit 13, no. 1 (February 10, 2021): 81–94. http://dx.doi.org/10.1177/2455328x20987370.
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Even after seven decades of India’s independence, the status of the Dalits remain unchanged where caste system, along with the practice of untouchability, remains a universal phenomenon of rural India, and the state of Odisha is not an exception. Among various issues that the Dalits in the state are facing, the greatest problem is that they are not allowed to worship inside some of the temples even today, by the upper caste Hindus. Against this flagitious practice, voices from the marginalized concerned have been raised time and again. However, like other states, the state of Odisha has not witnessed a strong all-Odisha Dalit movement either in colonial or in postcolonial period. But this does not mean that Dalits in the state are silently tolerating all caste oppressions and are not conscious; rather, they have protested against the dominant castes from time to time. There are different phases of Dalit protest literature and movements in the state from precolonial period to the present day. The state has witnessed some small, sporadic and scattered Dalit movements, and protest literature against the caste system and untouchability in the past, but these remained limited within the form of literature and religion due to various reasons. In this juncture, an endeavour has been made in this article to articulate and unify these small sporadic Dalit movements and protest literatures into a theoretical account by building coherency and continuity in its nature and spirit.
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Windya, Ida Made, and Putu Sri Marselinawati. "Kajian Teologi Pemujaan Gaņeśa di Pura Ponjok Batu Kecamatan Tejakula Kabupaten Buleleng." Jurnal Penelitian Agama Hindu 7, no. 1 (January 17, 2023): 65–81. http://dx.doi.org/10.37329/jpah.v7i1.1989.
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The existence of the dieties of Gaņeśa and the Nandini ox in one place at Ponjok Batu Temple has caused many perceptions, considering that in Hindu literature it is stated that the ox is the vehicle of Lord Shiva and the rat is the vehicle of Lord Gaņeśa. The purpose of this research is to find out the function and meaning of the theology of worshiping God Gaņeśa at Ponjok Batu Temple. This research includes descriptive qualitative research, the primary data source of this research is the result of interviews with informants. Data collection methods in this study are interviews, library research, and observation. The worship of Ganeśa and the Nandini ox at Ponjok Batu Temple has a theological function, namely the function of Ganeśa as a barrier to obstacles or awighneswara, the function of Ganeśa as the god of war which is proven every ceremony (piodalan) offering arrow dance, the function of worshiping Ganesha and the Nandini ox is a fusion of two sects Ganeśa as a symbol of the Ganapati sect while the Nandini ox as a symbol of the Saiwa sect, and the function of giving knowledge is known in Hindu literature that Ganeśa is the god of wisdom and knowledge. The worship of Lord Ganeśa at Ponjok Batu Temple has a meaning that is felt by the people of Tejakula, namely, the tattwa meaning that worship of Lord Gaņeśa leads to liberation, the meaning of Bhakti Yoga, namely the belief that Hindus worship Ganeśa sincerely reflects one way of liberation, namely bhakti-yoga, and the meaning of family, because at Ponjok Batu Temple not only worships Gaņeśa, but also iwa and the ox Nandini who are one Shiva family.
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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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Ranganathan, Shyam. "Hinduism, Belief and the Colonial Invention of Religion: A before and after Comparison." Religions 13, no. 10 (September 22, 2022): 891. http://dx.doi.org/10.3390/rel13100891.
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As known from the academic literature on Hinduism, the foreign, Persian word, “Hindu” (meaning “Indian”), was used by the British to name everything indigenously South Asian, which was not Islam, as a religion. If we adopt explication as our research methodology, which consists in the application of the criterion of logical validity to organize various propositions of perspectives we encounter in research in terms of a disagreement, we discover: (a) what the British identified as “Hinduism” was not characterizable by a shared set of beliefs or shared outlook, but a disagreement or debate about basic topics of philosophy with a discourse on tenets of moral philosophy anchoring the debate; and (b), the Western tradition’s historical commitment to language as the vehicle of thought not only leads to the conflation of propositions with beliefs, but to interpreting (explaining by way of belief) on the basis of the Eurocentric tradition rooted exclusively in ancient Greek philosophy. Interpretation on the basis of the Western tradition leads to the Western tradition vindicating itself as the non-traditional, non-religious, rational platform—the secular—for explaining everything—the residua are what get called religions on a global scale. Given that Western colonialism is the pivotal event, before which South Asians just had philosophy, and after which they had religion (the explanatory residua of Eurocentric interpretation), we can ask about Hindu religious belief. This only pertains to the period after colonialism, when Hindus adopted a Westcentric frame for understanding their tradition as religious because of colonization. Prior to this, the tradition the British identified as “Hindu” had a wide variety of philosophical approaches to justification, which often criticized propositional attitudes, like belief, as irrational.
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Dharma Putra, Anggara Putu, and Dewa Putu Tagel. "PERANAN MANAGEMEN LEMBAGA PEMASYARAKATAN DALAM UPAYA PEMBINAAN MENTAL SPIRITUAL BAGI PARA NARAPIDANA HINDU." VYAVAHARA DUTA 13, no. 2 (January 14, 2019): 38. http://dx.doi.org/10.25078/vd.v13i2.685.
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<p>Management is the art knowledge about the management of an institution there is also a view, technical knowledge, and communication. Management is also a skill-a skill that can be learned and developed through science. Getting a lot to learn about management, then more and more obtain information about a set of actions. Similarly, in the case of human relationships, social structure, and organization. The ministry of Religion served to hold part of government affairs in the field of religion. The task and function is to provide services and guidance in the field of spiritual thinking in the community. One of the targets of a given mental-spiritual coaching / spiritual is a convict because of coaching and guidance are the people who get lost should be protected by giving him life as a good citizen and useful in society. With the presence of these principles, the goal of mentalspiritual coaching / spiritual for the inmates, especially those who are Hindu is after they get out of the Penitentiary (where inmates are given coaching) are no longer committing a criminal act, as well as able to get closer to Ida Sang Hyang Widhi / God. As for the issues that will be discussed, among others : (1) How patterns of development mental spiritual done for the inmates of the Hindu in Correctional Institutions?, (2) How The Coaching Teachings Of The Hindu Religion Given To The Inmates Of The Hindu In Correctional Institutions? (3) How did the Obstacles and the efforts made in the development of mental and spiritual for the inmates of the Hindu in Correctional Institutions? This study aims to get a clear picture and accurate about the role of the management of Correctional Institutions in an effort to provide mental-spiritual coaching for the inmates of the Hindu in Correctional Institutions . The theory used to analyze the formulation of the problem is the Theory of Functionalism structural of Talcott Parsons and the theory of symbolic Interactionism of George H. Mead. This research is categorized as qualitative research using a qualitative approach. As for the location of the research conducted in Correctional Institutions . The subject of this research is the officer who is in charge of spiritual guidance in the Correctional Institutions and extension workers from the Ministry of Religious, while the objects in the study are the symptoms of behavior shown by the inmate Hindus in Correctional Institutions . Types of qualitative data and the source data in the form of primary data and secondary data. The technique of determination of informants using purposive sampling and snowball sampling. The methods used to collect data are : observation method, interview method, literature study, and triangulation. Data that has been collected were analyzed by qualitative descriptive analysis method with the following steps : data reduction, data presentation, and conclusion. The results showed that the management of Correctional Institutions took central role in the efforts of mental-spiritual coaching for the inmates of the Hindu in Correctional Institutions. As for some role in the development of mental and spiritual is given for the inmates of the Hindu in Correctional Institutions , including : the role of leadership, the role of organizing. The obstacles encountered in the development of mental and spiritual for the inmates includes the barriers for the adoption of development patterns, as well as other factors. Efforts to overcome the obstacles that arise is to develop forecast guidance so that inmates hindus do not feel the boredom.</p>
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Rosyid, Moh. "Menara Masjid Al-Aqsha Kudus antara Situs Hindu atau Islam." PURBAWIDYA: Jurnal Penelitian dan Pengembangan Arkeologi 8, no. 1 (October 28, 2019): 15–27. http://dx.doi.org/10.24164/pw.v8i1.291.
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The purpose of this article is to answer of question on the origin of the minaret of Al Aqsha Mosque of Kudus whether its is Hinduism-Buddhism or Islamic site. Data are collected through interview, observation and literature review by means of descriptive analytic method of analysis. This paper shows that archeological study classified the minaret as an Islamic building based on the Javanese symbols (candra sengkala) engraved in the pillars gapura rusak ewahing jagad. Gapura (gate) refers to 9, rusak means 0, ewahing is 6 and jagad means 1. Read from the last, it refers to the year 1609. The year was the era of Walisongo when Hinduism was declining in Kudus. Hindus and Buddhists people consider the minaret similar to temple based on the architecture and oral tradition. Therefore, further study incorporating history and archeology need to be conducted.
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Sentana, Diah Desi, Made Susila Putra, and I. Kadek Ruminten. "FUNGSI TRADISI MAGOAK-GOAKAN BAGI MASYARAKAT DI BANJAR SURAKARMA, DESA KINTAMANI, KECAMATAN KINTAMANI, KABUPATEN BANGLI." Subasita: Jurnal Sastra Agama dan Pendidikan Bahasa Bali 3, no. 1 (August 26, 2022): 56. http://dx.doi.org/10.55115/subasita.v3i1.2321.
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Hinduism has three basic frameworks, namely tattwa/philosophy, ethics/ethics, and rituals/rituals used by Hindus as a basis for practicing its teachings in daily life. Hindu faith is manifested in the form of ceremonies as a form of devotional worship before Ida Sang Hyang Widhi Wasa. The Magoak-goakan tradition is a very sacred and unique hereditary tradition that is still preserved by the community in Banjar Surakarma, Kintamani Village, Kintamani District, Bangli Regency. The magoak-goakan tradition is held during the Nyepi Desa celebration, which begins with Ngeker Desa. Ngeker Desa is a taboo that must be implemented or obeyed when it will be ahead of Nyepi Village celebrations. The functions contained in the magoak-goakan tradition are togetherness, social functions, cultural preservation functions, and religious functions. The uniqueness and sacredness of the Magoak-goakan tradition, contained socio-religious values so that this tradition is routinely carried out by the community in order to create a harmonious relationship between humans and gods, humans and humans, and humans with the environment called Tri Hita Karana. The theory used by the author to dissect this problem are religious theory, structural functional theory, and value theory. This research uses qualitative research with social, cultural phenomenology approach. Data collection techniques through observation, interviews and literature studies sourced from books, journals, and theses.Keywords: fungtion, Magoak-goakan tradition
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Segara, I. Nyoman Yoga. "“Duduk Dekat di Bawah Guru” dan Transformasinya: Kajian atas Kitab Upanisad dalam Ajaran Hindu." Jurnal Lektur Keagamaan 14, no. 1 (June 30, 2016): 135. http://dx.doi.org/10.31291/jlk.v14i1.475.
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This article is the result of the study of literature on the scripture of the Upanisad, one of the most important in the Hindu scriptures. Upanisad becomes an integral part of the Vedas, even being sakha to describe the contents of Catur Veda Samhita. This position reinforces the belief of Hindus that the Upanisad is Vedanta, which on further development inspires other scriptures, especially Darsana, and also Bhagawadgita. The contents of the principal Upanisads primarily discuss the concept of God (Brahman), the human and the atman, the beginning and end of the universe, death, karma and reincarnation, and also dreams. But in general, the main content of Upanisad reflects about the sraddha, and Hindu philosophy. Actually, the content of the Upanisad is very heavy, but this scripture is relatively easy to read because it is served with a dialogue style and the narrative is rich in analogies. In addition Upanisad literally translated as “to sit down near the teacher”, as well as imagination on indepth dialogue between teacher and student, although the main content of the Upanisad has exceeded its basic meaning.
Keywords: Upanisad, Catur Veda Samhita, Vedanta, Sraddha, Hindu Philosophy, Scriptures
Artikel ini adalah hasil kajian kepustakaan terhadap kitab Upanisad, salah satu kitab suci terpenting dalam Hindu. Upanisad menjadi bagian tak terpisahkan dari Weda, bahkan menjadi sakha untuk menjabarkan isi Catur Weda Samhita. Posisi ini memperkuat keyakinan umat Hindu bahwa Upanisad adalah Wedanta, yang pada perkembangan selanjutnya mengin-spirasi kitab-kitab suci lainnya, terutama Darsana, dan juga Bhagawadgita. Adapun isi pokok Upanisad membahas banyak konsep tentang Tuhan (Brahman), manusia dan atman, awal dan akhir semesta, kematian, karma dan reinkarnasi, juga mimpi. Namun secara umum, isi pokok Upanisad merefleksikan tentang sraddha, dan filsafat Hindu. Sebenarnya, isi Upanisad sangatlah berat, namun kitab ini relatif mudah dibaca karena disajikan dengan gaya dialog dan narasinya kaya analogi. Selain secara harafiah Upanisad diartikan sebagai “duduk dekat di bawah guru”, juga karena imajinasi atas dialog mendalam antara guru dan murid, meskipun isi pokok Upanisad telah melampui pengertian dasarnya ini.
Kata Kunci: Upanisad, Catur Weda Samhita, Wedanta, Sraddha, Filsafat Hindu, Kitab Suci.