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Kapur, Dr Radhika. "Understanding the Religions of India." Indian Journal of Social Science and Literature 2, no. 1 (December 30, 2023): 44–49. http://dx.doi.org/10.54105/ijssl.b1096.092122.
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In India, in all communities, individuals have the right to practice the religion of his or her own choice. The religions have an important influence in the lives of the individuals. The individuals generate information in terms of norms and values through practicing their religion. In the lives of the individuals, in both personal and professional spheres, the practicing of religion is regarded as vital. In this manner, the individuals are able to benefit in number of ways, i.e. putting into operation all types of job duties successfully; inculcating the traits of morality and ethics; implementing the traits of diligence, resourcefulness and conscientiousness; developing mutual understanding with others and promoting good health, physically and psychologically. As a consequence, individuals are able to render an important contribution in promoting enrichment of their overall personality traits and standards of living. The individuals, belonging to all communities, neighbourhoods and professional settings need to accept the religions of other individuals. In other words, individuals need to form positive viewpoints in terms of all religions and accept these. One of the important aspects that needs to be taken into account is, one should not possess negative feelings in terms of any other religion. Therefore, it is understood on a comprehensive basis that religions are vital in promoting enrichment of overall quality of lives of individuals. The main concepts that are taken into account in this research paper are, religions of India, understanding the objectives of practicing religions and factors highlighting the importance of religion in India.
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Das, Rahul. "THE ROLE OF HINDUISM AND BUDDHISM IN PROMOTING INDIANNESS OUTSIDE INDIA: SCENARIOS OF SOUTHEAST ASIA." International Journal of Research -GRANTHAALAYAH 8, no. 5 (June 4, 2020): 179–86. http://dx.doi.org/10.29121/granthaalayah.v8.i5.2020.147.
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Hinduism or Sanatana Dharma is considered to be the oldest religion in the world (Fowler 1997, p1). This religion originated in India. Similarly, India is also the birthplace of Buddhism. Apart from trade, religion was one of the means of inter-state communication and proximity in ancient times. It is through religion, ancient Indian civilization developed good relations and closeness with different parts of the world, one of which was Southeast Asia. Though Marx opined “Die Religion……ist das opium des volkes” or “religion…..is the opium of people”, but the positive role of religion cannot be denied in this case. Hinduism and Buddhism were the main driving force behind the Indianization or Sanskritization of Southeast Asian States. Buddhism and Hinduism are still among the most prevalent religions in this region, despite the subsequent large-scale conversion to Christianity and Islam. The influence of Indianness is evident in all the areas of this region, including ancient architecture, sculpture, art, painting, literature, language, script, lifestyle etc. These religions have never been limited to personal sphere of inhabitants of this region but have also flourished in the political and social spheres. These religions have sometimes been instrumental in unravelling colonial chains and sometimes in nation-building efforts. At present, the Government of India is very keen on finding the roots of ancient historical ties in establishing close bilateral relations with various countries, from that point of view, this following article will be considered very relevant.
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Dr. Dalliandeep Kaur Tiwana. "Communal Violence in India and Legislative framework to Control Riots: A Chronological Study." Legal Research Development an International Refereed e-Journal 7, no. I (September 30, 2022): 30–31. http://dx.doi.org/10.53724/lrd/v7n1.11.
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Communal violence in India is reality since time immemorial. India being the secular country is home to the different religions and cultures. Mutual tolerance and inter-dependence upon each other irrespective of the religion used to be the essence of the Indian society. With the advent of British rule in India the policy of divide and rule was launched in the nation. People started fighting on the name of the caste and religion. Violence based on religion and caste has become a distinctive feature of Indian democratic setup today. The incident can only be regarded as communal riot if there is element of violence in it. Prior to the independence we had witnessed number of communal riots in the country and even after independence also. The present research work is an attempt to analyze the incidences of communal violence in India in a chronological order and to trace the real reasons behind such violence. Researcher has also made an attempt to look into legislative provisions available to compact such violence in India
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Bhatt, Rushiraj. "Religion and literature in India." Indian Journal of Applied Research 3, no. 2 (October 1, 2011): 10. http://dx.doi.org/10.15373/2249555x/feb2013/4.
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Tariq, Mohd, and Mohd Afaq Khan. "Offensive advertising: a religion based Indian study." Journal of Islamic Marketing 8, no. 4 (November 13, 2017): 656–68. http://dx.doi.org/10.1108/jima-07-2015-0051.
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Purpose Among various factors which help in shaping the attitude of consumers, religion and religiosity too play a vital role. This paper aims to inquire into the impact of religion and religiosity on the attitudes of Hindu and Muslim consumers of Northern India toward offensive advertising and the reasons which make the advertising offensive. Design/methodology/approach Responses regarding advertising of 11 controversial products and 7 reasons which make the advertising offensive were taken by distributing a questionnaire to a convenience sample of 250 university students of Northern India (comprising respondents from two major religions of India). Data were analyzed using descriptive statistics and t-test. Findings The findings confirmed that there is a significant difference in the attitude of consumers on the basis of religion and religiosity. Research limitations/implications As the study is conducted only in Northern India, findings generated through this may lack generalizability. Other limitations include small sample size and use of convenience sampling. Different sects under religion must be particularly studied. Practical implications Advertisers should consider religious sentiments of consumers into account to make advertisements more appealing to consumers. Originality/value The studies on religion and its relation with attitude toward advertising are even less frequent in Indian context. Hence, this study is a pioneering work which will open new doors for the marketers in India. It will help the marketers in properly targeting consumers based on their religious beliefs.
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Narayanan, Vasudha. "The History of the Academic Study of Religion in Universities, Centers, and Institutes in India." Numen 62, no. 1 (December 12, 2015): 7–39. http://dx.doi.org/10.1163/15685276-12341354.
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India is home to more than 800 million Hindus and has a massive higher education system that is overseen by the University Grants Commission (ugc). Despite this, there are hardly any departments of religion or Hinduism in India, but the ugc, even though it has a secular mission, funds universities with explicit religious affiliations. This article traces the reasons for these paradoxes and discusses the apparent lacuna of religious studies departments by looking at the genealogy of the study of religion in India. It initially looks at the contested terrain of nineteenth-century educational institutions. The work of British missionaries, Orientalists, and government officials form the imperial context to understand Charles Wood’s momentousDespatch(1854), which, on the one hand, argues for secular institutions but, on the other, tries to accommodate the work of the Orientalists and the missionaries. Wood recommends a system in which government subsidies, secular education, and universities with overt religious profiles become interlocked, but the formal study of religion is bypassed. Finally, I reconsider what the “dearth” of religious studies and the “absence” of Hinduism departments reveal about the construction of religion in India itself. The lack of conceptual correspondence between “religion” and “Hinduism” as taught in Western academic contexts does not preclude the formal study of religion in India. Instead, the study of religion is conducted within particularized frameworks germane to the Indic context, using a network of unique institutes. Reflection on these distinctively Indian epistemological frameworks push new ways of thinking about religious education and the construction of religion as an object of study in South Asia.
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Yadav, S. P., and A. Sachdeva. "Linking diet, religion and cancer." Journal of Clinical Oncology 25, no. 18_suppl (June 20, 2007): 21172. http://dx.doi.org/10.1200/jco.2007.25.18_suppl.21172.
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21172 Background: Consumption of onion and garlic has been shown to give protection against various cancers. Motivated by this observation we intended to look at the cancer incidence in a population belonging to Jain religion that does not consume garlic and onion due to religious belief. This study was done to see cancer incidence in children of Jain religion as compared to other religions at a single centre. Methods: It was a retrospective analysis of consecutive children less than 16 years of age diagnosed with cancer at Sir Ganga Ram Hospital from January 2005 to January 2007. We excluded adult patients with cancer as tobacco and alcohol consumption in this age group would have been confounding factors.Age, sex and religion were noted. Data from Census of India for year 2001 was used to know distribution of various religions in general population alongwith literacy rates and proportion in 0–6 years age. Results: As per 2001 Census of India , distribution of population in India as per various religions is Hindu 80.5%, Muslim 13.4%, Christian 2.3%, Sikh 1.9%, Buddhist 0.8% , Jain 0.4% and others 0.6%. Proportion of population in 0–6 year of age in India is 15.9% and as per religions Hindu 15.6%, Muslim 18.7% ,Christian 13.5%, Sikh 12.8%, Buddhist 14.4% and Jain 10.6%. Literacy rates of India is 64.5% and by religion is Hindu 65%, Muslim 59.1% Christian 80.3%, Sikh 69.4%, Buddhist 72.7% and Jain 94%. Distribution of population in Delhi as per various religions is Hindu 82%, Muslim 11.7%, Christian 0.9%, Sikh 4%, Buddhist 0.2% and Jain 1%. Total of 201 patients were diagnosed with cancer and distribution as per religions was Hindu 162 (81%), Muslim 15 (7.5%), Christian 3 (1.5%), Sikh 8 (4%), Buddhist 1 (0.05%) and Jain 12 (6%). Conclusions: Incidence of cancer in children of different religions is similar to that of proportions of population of different religions in Delhi except for Jain religion where incidence of cancer is 6 times higher despite lesser number children in 0–6 year in this population as compared to other religions . Major difference is the diet lacking in onion and garlic . Other reason could be increased literacy levels in Jain community . This link between diet ,religion and cancer in Jain population needs to be studied in a larger muticenteric setting as it has implications for the whole world. No significant financial relationships to disclose.
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Finney, Joseph C., and T. N. Madan. "Religion in India." Review of Religious Research 35, no. 4 (June 1994): 377. http://dx.doi.org/10.2307/3511754.
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Peyvan, Maany. "Religion in India." SAIS Review of International Affairs 29, no. 2 (2009): 159–67. http://dx.doi.org/10.1353/sais.0.0054.
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Kesalu, Satri Veera, and Vukkala Srinivasulu. "Dalits and Their Religious Identity in India: A Critical Look at Existing Practices." Contemporary Voice of Dalit 11, no. 2 (March 13, 2019): 94–106. http://dx.doi.org/10.1177/2455328x18822909.
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India is one of the most diversified states as far as religion is concerned. Freedom of religion in India is a fundamental right guaranteed by the Constitution. It ensures that all citizens have the right to practice and promote their religions. On the other side of the coin, there have been many incidents of religious intolerance with respect to Dalits. Since ages, Dalits have never been allowed to practice mainstream Hindu religion. Due to the lack of proper recognition in the mainstream of Hindu religion, Dalits have been adopting religions such as Christianity and Buddhism. Because of this, they are being brutally attacked by the so-called Hindu fundamentalists. As such, Dalits, who are around 20 per cent of the total population, have religious freedom in principle and lack the same in practice. In this critical game, Dalit Christians have been victimized in a greater sense. It is in this background that the article examines the constitutional obligations to offer freedom of religion in practice and the status on freedom of religion as it exists, especially with special reference to the Dalits. This article explores the incidents of religious intolerance which Dalit Christians face in India. Finally, this article summarizes, against the backdrop of some cases, the perceptions of Dalits and Dalit Christians on freedom of religion in India and their experiences.
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Beck, Guy L. "Shared Religious Soundscapes: Indian Rāga Music in Jewish, Christian, and Islamic Devotion in South Asia." Religions 14, no. 11 (November 10, 2023): 1406. http://dx.doi.org/10.3390/rel14111406.
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Music has played a central role in Indian religious experience for millennia. The origins of Indian music include the recitation of the sacred syllable OM and Sanskrit Mantras in ancient Vedic fire sacrifices. The notion of Sound Absolute, first in the Upanishads as Śabda-Brahman and later as Nāda-Brahman, formed the theological background for music, Sangīta, designed as a vehicle of liberation founded upon the worship of Hindu deities expressed in rāgas, or specific melodic formulas. Nearly all genres of music in India, classical or devotional, share this theoretical and practical understanding, extending to other Indic religions like Buddhism, Jainism, and Sikhism. What is less documented is how rāga music has been adopted by non-Indic communities in South Asia: Judaism (Bene Israel), Christianity (Catholic), and Islam (Chishti Sufi). After briefly outlining the relation between religion and the arts, the Indian aesthetics of Rasa, and the basic notions of sacred sound and music in Hinduism, this essay reveals the presence of rāga music, specifically the structure or melodic pattern of the morning rāga known as Bhairava, in compositions praising the divinity of each non-Indic tradition: Adonai, Jesus, and Allah. As similar tone patterns appear in the religious experiences of these communities, they reveal the phenomenon of “shared religious soundscapes” relevant to the comparative study of religion and music, or Musicology of Religion.
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BOGUSIAK, MAŁGORZATA. "Religie Indii w relacjach arcybiskupa Władysława Michała Zaleskiego opublikowanych w „Misjach Katolickich" (1891-1897)." Annales Missiologici Posnanienses, no. 17 (December 15, 2010): 167–72. http://dx.doi.org/10.14746/amp.2010.17.13.
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Archbishop Władysław Zaleski was one of the best known Polish missionaries in history of Catholic Church. He spent over 30 years in India, where he founded first theological seminary in Ceylon and established indigenous hierarchy in Indian Church. During his mission he used to write a lot of letters, which were published in periodical “Missye Katolickie”. This text presents archbishop’s attitude toward religions he met in India - Buddhism and Hinduism. As many missionaries in his times he believed that only Christianity is true religion and other people outside Catholic Church were pagans. In his opinion those Indian indigenous religions were worshiping devil. Text shows also Zaleski’s opinion about Budda and nirvana.
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Faidi, Ahmad. "Akulturasi Budaya Islam dan India: Tinjauan Historis Terhadap Dialektika Kebudayaan Islam di India." Warisan: Journal of History and Cultural Heritage 1, no. 2 (October 21, 2020): 46–54. http://dx.doi.org/10.34007/warisan.v1i2.408.
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This article discusses the acculturation of Islamic and Indian culture and syncretism of Islam and Hinduism in India. In particular, this article examines the transformation and acculturation of Islam, as the largest celestial religion in the world, with Indian values and culture so thick with Hindu values; the largest Ardli religion in the world. Through the Historical approach, this paper will present the process of historical dynamics between Islamic and Indian culture. The Divine Din, is one of the syncretic religious concepts - coined by Mahmud Ghazan Khan - which marks the collaboration of religion and culture in Indian society during the Mughal Dynasty.
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Altman, Michael J. "Before Hinduism: Missionaries, Unitarians, and Hindoos in Nineteenth-Century America." Religion and American Culture: A Journal of Interpretation 26, no. 2 (2016): 260–95. http://dx.doi.org/10.1525/rac.2016.26.2.260.
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AbstractAmerican interest in and knowledge of religion in India began before Americans imagined Hinduism as a coherent world religion. In the eighteenth and nineteenth century, Americans used a variety of terms to describe, represent, and imagine the religious culture of India: Gentoos, Hindoos, religion of the Hindoos, Hindoo religion, Brahmanism, heathenism, and paganism. Each term meant different things to different writers at different times. But there was no Hinduism, a world religion originating in India and comparable to others, in America prior to the late nineteenth century. Americans read and wrote about “Hindoos” and “Hindoo religion,” something altogether different from Hindus and Hinduism. This article analyzes two examples of American representations of Hindoo religion before Hinduism. First, it examines American missionary reports about “Hindoo heathenism” written by American Board of Commissioners for Foreign Missions missionaries and published in American missionary journals in the early nineteenth century. Second, it examines the Unitarian interest in Rammohun Roy and his growing popularity in New England during the 1820s and 1830s. Unitarian interest in Roy and ABCFM missionary reports exemplify the ways Protestant questions and interests shaped the American understanding of religions and the eventual construction of “world religions” such as Hinduism to suit American Protestant concerns.
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Nasir, Hajra, Mariam Asif, and Saima Gul. "The Promulgation of Hindutava Ideology under Secularism's Curtain in the Modi Era." Global Strategic & Securities Studies Review VII, no. I (March 30, 2022): 66–75. http://dx.doi.org/10.31703/gsssr.2022(vii-i).07.
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The research article addresses the underline reason for opting for Secularism in India by Nehru.Nehru knew India was a home of people from different cultures, languages, religions, and ethnicities. So,choosing one religion, i.e., Hinduism, would create problems for the rest of the religions, and in the future other religions may ask for a separate country. An aggressive reaction was seen by other parties who wanted to protect Hinduism after the adoption of Secularism in India. Secularism welcomes all religions and allows people of its Nation to live freely by treating everyone equally. Gandhi also announced his view on Secularism and how he considered it a western concept and would not fit in easily. Gandhi believed that you could not separate religion from state policies. Nevertheless, Nehru was more than convinced, so he chose Secularism as an ideology for India.
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Kar, Sarita, and Manisha Tripathy. "Role of Religion in Environmental Sustainability: An Indian Perspective." Problemy Ekorozwoju 17, no. 1 (January 1, 2022): 96–100. http://dx.doi.org/10.35784/pe.2022.1.09.
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Environmental trepidations are global issues, environment sustainability is conceivable with the noble motive, which takes real shapes with the insights and perspectives from different religions. In the process of learning and teaching laid down by religion help to expand our understanding and develop our behavior towards nature. Role of religion to shape our attitudes to the natural world is significant, because its domination in human personality is always recognizable. The paper would like to find out different prospect to achieve environment sustainability with the help of imperatives given by Indian religion. This imparts many valuable imperatives which unify nature as an inseparable part of human life and vice versa. Three major religions originating from India were explored in this paper: Hinduism, Buddhism and Jainism. The paper tries to show the human affiliation with nature is well expressed in every aspect of Indian religious life.
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Yongjia, Liang. "Between Science and Religion: An Astrological Interpretation of the Asian Tsunami in India." Asian Journal of Social Science 36, no. 2 (2008): 234–49. http://dx.doi.org/10.1163/156853108x298716.
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AbstractAstrology plays an important role in Indian social life. Indian astrologers' claim to have accurately predicted the 2004 Indian Ocean Tsunami, or the Asian Tsunami, was an effort to legitimize astrology as a full science. This effort demonstrates a difficulty in knowledge categorization, for in India, astrology is neither classified as a science nor as a religion. This is a result of the idea of an Indian nation-state, which rests upon both science and religion as foundations, but at the expense of expelling astrology from religion for not being scientific. However, as astrology continues to be important in India, the astrological interpretation of the Indian Ocean Tsunami drew substantial public attention. Astrology's significant presence in Indian society shows the role of a mature civil society in India as well.
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Hardy, Friedhelm. "India and Beyond: The Religions of India in the Encyclopedia of Religion." Religious Studies 24, no. 1 (March 1988): 29–37. http://dx.doi.org/10.1017/s0034412500001190.
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The religions of Indian origin occupy considerable space in the Encyclopedia. There are literally hundreds of articles, some quite extensive, that deal with the relevant material. Such a generous treatment need not come as a surprise. The editor in chief was the late Mircea Eliade, the author of a highly influential work on yoga; he himself honoured the Encyclopedia with the entry on the same subject. Moreover, in any global account of religion the Indian traditions ought to figure prominently, given their enormous influence all over Asia.
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Sardella, Ferdinando. "Religious experiments in colonial Calcutta: modern Hinduism and bhakti among the Indian middle class." Scripta Instituti Donneriani Aboensis 23 (January 1, 2011): 364–80. http://dx.doi.org/10.30674/scripta.67395.
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Any discussion of India from the point of view of the West must deal with the problem posed by the colonial past and the ways in which India was colonized, interpreted and constructed to fit into an imperialist agenda. The terms ‘Hinduism’ and ‘religion’, for example, are themselves quite problematic, since they are born of Western and Judeo-Christian thought, and may not reflect the complexity and diversity of Indic traditions well enough. A translation and transmission of terms and concepts from one cultural domain to another is required, but it is bound to be merely tentative and approximate, since a comprehension of the full meaning of words and concepts related to Indic religions presupposes an extensive grounding in the rich religious thought of India. Bhaktisiddhānta lived on the border between the nineteenth and the twentieth century, between the black and the white towns of Calcutta, between India and the West, and between two world wars. His effort to search for and apply bhakti to the social, political and cultural crises of his time is important for grasping the vitality and dynamism of Indic religions in our time. It is also important for appreciating the struggle carried out by a growing Indian and Hindu middle class to bridge the gaps between East and West, and on the basis of indigenous culture produce new ideas for reciprocal co-operation, which in the case of Bhaktisiddhānta were related to the idea and practice of bhakti.
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Narayan, Swati. "Religion and Female–Male Ratios in India." Indian Journal of Human Development 12, no. 3 (December 2018): 441–52. http://dx.doi.org/10.1177/0973703018813799.
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The 2011 Indian census affirms that child sex ratios of Muslims and Christians (as Abrahamic religions) are “normal”, but those of Hindus, Sikhs, Jains and Buddhists (as Dharmic religions of Indian origin) are below par, due to increasing sex-selective abortion. One probable explanation could be that the scriptures of Abrahamic religions—especially the Quran—explicitly forbid female infanticide, a practice common in Pagan Arabia in the Middle Ages. Therefore, most of India’s neighbours, including Muslim-dominated Pakistan and Bangladesh, have normal child sex ratios and the epicentre of the problem of low child sex ratios in South Asia is now largely concentrated in India. Historical census data also suggests that this acute gender bias is perhaps a recent phenomenon as before the widespread usage of ultrasound technology for sex determination; sex ratios of Hindus were in fact better than Muslims in India.
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Mckinney, Stephen J. "Religion in Contemporary India." Expository Times 121, no. 11 (July 15, 2010): 568. http://dx.doi.org/10.1177/00145246101210110702.
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Venugopal, C. N. "POLITY, RELIGION AND SECULARISM IN INDIA: A STUDY OF INTERRELATIONSHIPS." POLITICS AND RELIGION IN CONTEMPORARY INDIA 7, no. 1 (June 1, 2013): 21–40. http://dx.doi.org/10.54561/prj0701021v.
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In most parts of the world, the political processes have arisen out of social matrix. Tribes, clans, castes, classes have existed around a social organization. Economy, polity, religion, family and kinship networks have operated under a social framework. When Aristotle said that man is a political animal he had in mind the social element. In ancient Greece the political and the social were interdependent. F.D. Coulanges in his study of ancient cities noted that in Greek city states, the political activities of free citizens (who excluded women and slaves) were associated with social and religious duties and obligations. The people who gathered at the public forum participated in city cults which honoured their ancestors and deities and subsequently engaged themselves in political discussion. The Roman cities also had similar cuts which were led by the senators in the presence of citizens. The modern states have treated political work as a formal process which is independent of other factors. At present, the direct participation of people in politics has become a thing of the past. The domestic element has almost vanished due to the rise of representative democracy. J. Habermas has stated that in the post – 17th century Europe the public sphere has disappeared, because the direct participation of people in the city councils has mostly disappeared. Harold Laski, the British thinker, has observed in a cryptic way the today public opinion is neither public nor opinion. In other words, politicians have taken over the functions of public who previously expressed their opinion freely. The Indian society has not only been multi-ethnic but also multi-religious. Indian religions are pantheistic in which the nature is seen as a manifestation of divinity. By contrast of the monotheistic religions of West Asia the divinity was withdrawn from nature and made transcendental. In the Pre-Christian era (at the time of the rise of Jainism and Budhism) there were numerous small-scale republics in the North. We find references to them in the Budhist Jatak tales (composed both Pali and Sanskrit). These small tales had a strong demotic character: 1 Cell phone number: (+91) 80-3240 8782 22 ПОЛИТИКА И РЕЛИГИЈА У САВРЕМЕНОЈ ИНДИЈИ ПОЛИТИКОЛОГИЈА РЕЛИГИЈЕ бр. 1/2013 год VII • POLITICS AND RELIGION • POLITOLOGIE DES RELIGIONS • Nº 1/2013 Vol. VII they elected their rulers mostly on merit; there was widespread participation of people in the political affairs. In 3rd century B.C. Alexander reached the borders of India; this even gave rise to a socio-political ferment. Although Alexander abruptly returned to Macedonia, Chanakya (also known as Kautilya) used the threat of Greek invasion to mobilize the people towards building a central state. He inspired Chandragupta (a warrior) to establish the Mauryan state in eastern India. Thereafter, many such states came up in different parts of India. In spite of their aggressive or despotic tendencies, these large states brought about social stability. By decree they protected the many ethnic groups which were getting absorbed into the caste system. Although the caste system was hierarchic, yet it was based on reciprocal ties. Besides, they laid the foundations for socio-economic development. In the southern peninsula the village councils known as panchayats became highly effective in the rural areas. These panchayats controlled land, fostered community participation in the village affairs and punished the wrong-doers. The southern kings never disturbed their autonomy. In the north also the village panchayat flourished till the 10th century. In the wake of British rule (17th century) these village councils declined. Radhakamal Mukerjee, the Indian sociologist, described them as “democracies of the East”. Although many Indians are not educated, they have exercised intelligence in choosing their representative for assembly and parliament. This is largely due to the legacy of the panchayats. The Indian political systems have been traditionally guided by two types of juridical texts. I. The dharmashastras (composed by Manu and others). II. The nitishastras (such as Kautilya’s Arthashastra, Shukra’s Nitisara and Bhisma’s address to the princes in Mahabharata which is known as Shantiparva). The texts of the first type laid down rules for conducting cacred duties, codes of conduct, punishment for transgression. The texts of the second type deal with more mundane matters related to agriculture, irrigation, imports and exports and military organization. It is here that Indian secularism originated. In other words, the rulers protected both sacred and secular pursuits of their subjects. The Indian rulers (Hindu, Budhists and Jaina) followed the same texts in administering justice, conducting warfare against the invaders and maintaining internal peace. Further, the two ancient systems of Indian philosophy – Vaisheshika and Samkhya were highly ratiocinative. They laid the foundations for developments in Indian science. Alburini, the Persian scholar, described in detail India’s developments in science, mathematics and astronomy in the 10th century AD. This clearly shows that Indian religions have not opposed science which is a secular activity. The Indian constitution (1951) has not seen any contradiction between religion and secularism. Both types of activities are legitimate in India. All people of India have freedom of worship; only condition is that one religious group should not interfere in the religious life of another group. However, in the recent years the Hindu, Sikh and Muslim militant groups have arisen and disturbed the social POLITICS AND RELIGION IN CONTEMPORARY INDIA 23 C.N. Venugopal , POLITY, RELIGION AND SECULARISM IN INDIA: A STUDY OF INTERRELATIONSHIPS • (pp 21-40) harmony. These tensions and problems will be more fully analyzed in the larger version of this paper.
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Khoerudin, Cahya Amai, and Pandu Pandu Ardyaninggar. "PELANGGARAN HAM TERHADAP KEBEBASAN BERAGAMA: STUDI KASUS KONFLIK ANTAR AGAMA DI INDIA DAN INDONESIA." Ilmu Hukum Prima (IHP) 6, no. 2 (October 31, 2023): 231–41. http://dx.doi.org/10.34012/jihp.v6i2.4327.
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Freedom of religion is something that is protected because it involves human rights. Human rights are contained in the Universal Declaration of Human Rights. However, some regulations regulate the fact that violations of freedom of religion have not only occurred once or twice but have occurred many times. India is one of several countries that experience conflicts regarding freedom of religion, especially between religions, namely Islam and Hinduism. This conflict culminated with the emergence of the ratification of the Amendment to the Indian Citizenship Act (CAB) in 2019 and caused a polemic of riots between Muslims and Hindus. The method of analysis used is a qualitative data analysis method. The research method carried out on the problem this time is the statute approach (statutory approach), case approach (case approach), and explorative research (things that have not been known before), which are all related to this research. Based on the findings of the research conducted and the data obtained that there is still discrimination against religious minorities both in India and Indonesia, the existence of human rights is very concerning. The implications can be achieved by increasing religious tolerance and increasing the importance of human rights, especially freedom of religion, providing a deterrent effect on human rights violators.
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Sheffield, Daniel J. "Exercises in peace: Āẕar Kayvānī universalism and comparison in the School of Doctrines." Modern Asian Studies 56, no. 3 (April 8, 2022): 959–92. http://dx.doi.org/10.1017/s0026749x21000494.
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AbstractIn 1650, an encyclopedia of comparative religion known as Dabistān-i Maẕāhib (the School of Doctrines) was completed near the city of Hyderabad. Asserting that the religions of the world are reflections of a single inner truth, its author Mīrzā Ẕu'l-fiqār Āẕarsāsānī, known by the poetic penname ‘Mūbad’, travelled widely across India to record encounters with diverse religious figures. This article re-examines the composition and legacy of the Dabistān in light of new manuscript evidence relating to its author and the world he inhabited. It argues that the Dabistān's universalist project reflects a widely held theory of the interrelatedness of the macrocosm, in which sociality with diverse populations was understood to be a spiritual exercise leading to saintly perfection in the same way that venerating the cosmos and ascetic bodily practices were. The article provides a close reading of the Dabistān's shortest chapter on the religion of the Tibetans, the earliest such description in Persian. Situating the Dabistān within the diverse expressions of ‘Universal Peace’ (ṣulḥ-i kull) during the Safavid and Mughal periods, it argues that the Dabistān's project of recovering a universal theology that was attributed to ancient Iran and India led to expressions of dual religious belonging—to particular religions of revelation as well as to the universal religion of the philosophers—parallel to and connected with what Jan Assmann has termed the ‘religio duplex phenomenon’ in early modern Europe. Finally, the article briefly traces the legacy of the Dabistān into the modern period.The free do not think of religion, doctrine, and spiritual guidance—Those shackled by seeking liberation are not truly free.For how long must we wander the alleyways of religion and nation?—There is no highway through the land of verification (taḥqīq) besides heresy (ilḥād).—‘Mūbad’ Mīrzā Ẕu'l-fiqār Āẕarsāsānī (fl. 1060s ah/1650s ce)1
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Ali, Mohsin. "Indian Muslim Minorities and the 1857 Rebellion." American Journal of Islam and Society 35, no. 2 (December 6, 2021): 81–84. http://dx.doi.org/10.35632/ajis.v35i2.832.
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Ilyse R. Morgenstein Fuerst’s book, Indian Muslim Minorities and the 1857Rebellion: Religion, Rebels, and Jihad, is a masterful exploration of how animperial discourse of religion in the nineteenth-century defined Islam,Muslims, and jihad. Specifically, Fuerst calls attention to the significanceof the 1857 Rebellion by Indians against the British East India Company,and argues that British official histories of the Rebellion fundamentally alteredhow colonial officials, European scholars, and Indians thought andwrote about religion. Thus she builds on the work of previous scholars ofreligion such as Tomoko Masuzawa, who has argued that the concept ofuniversal religion is a constructed category, and David Chiddester, who hasshown how colonialism constructed both religions and races. Additionally,Fuerst’s book draws on historians such as Thomas Metacalf, who haveexplored the various ways the 1857 Rebellion transformed the business ofempire. However, Fuerst’s unique contribution lies in revealing the ways anofficial British discourse about Muslims and their supposed propensity forviolence, and the Indian Muslim engagement with this discourse, racializedand minoritized Muslims. This discourse presented as fact that all Muslimswere essentially homogenous and dangerous to imperial interests ...
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Soedowo, Ery. "PERSAMAAN DAN PERBEDAAN UNSUR LOGAM BENDA-BENDA PERUNGGU SUMATERA BAGIAN UTARA DENGAN BENDA-BENDA PERUNGGU JAWA TENGAH: ANTARA KEMANDIRIAN TEKNIS DAN PEMENUHAN KONSEP." Berkala Arkeologi 32, no. 2 (November 29, 2012): 151–66. http://dx.doi.org/10.30883/jba.v32i2.54.
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When India culture introduce to Indonesia Archipelago, some changes were happen in its native culture. One of India influence was its religion i.e. Hinduism and Buddhism. Both religion then resemblance in material culture such as sacred building (temple), rites utensils (statue, bell, monk stick finial, etc.), or inscription. One of its material source to made those things is bronze. When Indian culture was introduced, the natives weren’t take it for granted adopt Indian concept for producing bronze things. By XRF analysis, known that bronze artifacts from Northern Sumatra and Java aren’t adopt concept from India traditions i.e. astadhatu and pancaloha. Indian influence on bronze artifacts from Northern Sumatra and Java can see on fullfilness of religion concept, especially on statues. It seen on the choosing of special metals as dominan elements for bronze statue construction. This study reveals some of similarities and diverences in construction elements between Northern Sumatra and Java bronze artifacts.
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Ghosh, Yashomati, and Anirban Chakraborty. "Secularism, Multiculturalism and Legal Pluralism: A Comparative Analysis Between the Indian and Western Constitutional Philosophy." Asian Journal of Legal Education 7, no. 1 (August 16, 2019): 73–81. http://dx.doi.org/10.1177/2322005819859674.
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India over thousands of years had become a ‘melting pot’ of religious, linguistic and cultural diversity, and thereby created a unique cultural fabric based on the principles of multiculturalism and pluralism.The ancient Indian philosophy was based on the ideals of vasudaivakutumbakam - the whole world is one family and sarvadharmasambhava- all religion leads to the same destination. These philosophical notions have attained legal status in the India. This article will focus on the background and constitutional perspective of secularism as implemented in India, the Supreme Court’s interpretation of secularism and identification of certain religious practices as an essential and integral part of a religion and lastly the role of the State in regulating the freedom of religion.
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Elfenbein, Caleb. "Contingency in the Age of Religion: The Hajj and Religion-Making in Colonial and Postcolonial India." Method & Theory in the Study of Religion 27, no. 3 (August 25, 2015): 247–77. http://dx.doi.org/10.1163/15700682-12341342.
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InUnion of India v. Bhikan(2012), the Indian Supreme Court ruled that government hajj subsidies violated the Indian Constitution’s secular principles. What is notable about this decision is that the Supreme Court based the ruling on its own interpretation of the Qur’an, privileging direct access to scripture over historically established practices surrounding the pilgrimage in discerning what “Islam says” about the state’s proper role in the hajj. Archival and legal research shows thatUnion of India v. Bhikanis merely the latest moment in over a century of colonial and postcolonial debates about pilgrimage management. This article employs the theoretical and methodological insights of Jonathan Z. Smith and Talal Asad to explore this history and its effects, using the matter of hajj administration to identify the concrete implications of different methods of “religion-making,” or the construction of religion as an object for consideration and regulation, in the public sphere.
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Bhattacharya, Ramkrishna. "Darśana, Philosophy and Religion in Pre-modern India." Revista Guillermo de Ockham 14, no. 1 (April 15, 2016): 25. http://dx.doi.org/10.21500/22563202.2308.
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<p>The Sanskrit word, <em>darśana</em>, is generally translated into English as philosophy, but it is admittedly inadequate. The so-called six (<em>āstika, </em>affirmativist or orthodox) systems of philosophy have been described by Louis Renou as ‘philosophico-religious,’ since religion and philosophy cannot be separated in their tradition. On the other hand, Maurice Winternitz brands some of the six (such as Mīmāṃsā and Vedānta) as religion and some others (such as, Nyāya and Vaiśeṣika) as philosophy. A.K. Warder claims that, despite everything, religion and philosophy can be separated quite adequately, and the <em>darśana</em>s are all philosophies. All this however leaves the so-called six (<em>n</em><em>āstika</em>, negativist or heterodox) systems, particularly the materialist systems out of consideration. While the Jain and the Buddhist systems do have religious associations, the pre-Cārvāka and the Cārvāka materialist systems remained thoroughly philosophical, untouched by any religion. The orthodox systems, mostly in their syncretic forms, became religio-philosophical (although some of them might have originated as philosophy) while the materialist systems retained their original secular character. </p>
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Numark, Mitch. "TranslatingDharma: Scottish Missionary-Orientalists and the Politics of Religious Understanding in Nineteenth-Century Bombay." Journal of Asian Studies 70, no. 2 (May 2011): 471–500. http://dx.doi.org/10.1017/s002191181100009x.
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A consideration of colonial Bombay enriches the understanding of the activities and ideas of Christian missionaries and Orientalists in India and elucidates British conceptions of “the religions of India” and the production of colonialist knowledge. This article focuses on nineteenth-century Scottish missionary-Orientalists and examines how they and other Bombay-based Protestant missionaries understood the concept of religion, Christianity, and the structure, similitude and distinctiveness of “the religions” at the crucial moment when newly “discovered” religions were gaining recognition and a new vision of “world religions” was coming into being. It considers the writings on the religions and ethnographic scholarship of the Bombay Scottish missionaries, as well as their extensive and multifaceted interactions with Bombay's Hindu, Muslim, Jain, Parsi, Jewish, Roman Catholic and Andivasi communities. More specifically, it details the ways in which Bombay missionaries applied and related the concept of religion to diverse configurations of language, text, and practice that they understood as isomorphic species of the religion genus. By examining how Christian missionaries who were also Orientalists conceptualized a number of “religions” and interacted with numerous communities this article seeks to elucidate the presuppositions that shaped the ways in which Hinduism and the other “religions” of nineteenth-century Bombay were imagined.
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Surendra Singh Jadaun and Dr. Shyam ji Dubey. "Representation of Indian Religion in the Short Stories of Ruth Prawer Jhabvala." Creative Launcher 6, no. 3 (August 30, 2021): 22–26. http://dx.doi.org/10.53032/tcl.2021.6.3.05.
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India, with its plethora of religions and cultures, has been an enigmatic place for foreigners. Hinduism, a way of life more than being a religion (as proclaimed by the Supreme Court of India), has often been misunderstood by outsiders. Sometimes a biased attitude is reflected in the literature produced by these foreigners. A person like Thomas Babington Macaulay, who himself admitted that he had no knowledge of Sanskrit or Arabic, had the foolish courage of saying that a single shelf of a good European library was worth the whole native literature of India and Arabia. In this paper we shall analyze the representation of religion in the short stories of Ruth Prawer Jhabvala.
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Dees, Sarah. "Before and Beyond the New Age: Historical Appropriation of Native American Medicine and Spirituality / Antes Y Más Allá De La Nueva Era: Apropiación Histórica De La Medicina Y La Espiritualidad De Los Nativos Americanos." American Religion 4, no. 2 (March 2023): 17–44. http://dx.doi.org/10.2979/amr.2023.a896071.
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Abstract: The appropriation of spiritual and medical practices has become a significant topic among scholars and practitioners of Native American religions. Scholars often focus on New Age religion as the primary realm in which the commodification and appropriation of Indigenous religious beliefs, practices, and objects has occurred. Since the 1960s, practitioners of New Age religion have drawn on an eclectic array of spiritual practices, including those originating in Native American communities, for inspiration. Yet the commodification and appropriation of Native American practices began well before the dawning of the New Age. This article examines "Indian medicine companies," US-based patent medicine companies that developed and marketed Native American-themed medicinal products to the American public in the late nineteenth century. Examining facets of material culture produced by Indian medicine companies reveals the extent to which these business enterprises, in addition to peddling remedies, sold racialized narratives about Native American religion, culture, and history. Resumen: La apropiación de prácticas espirituales y médicas se ha convertido en un tema importante entre los estudiosos y practicantes de las religiones indígenas americanas. Los estudiosos suelen centrarse en la religión de la Nueva Era como el principal ámbito en el que se ha producido la mercantilización y apropiación de creencias, prácticas y objetos religiosos indígenas. Desde la década de 1960, los practicantes de la religión de la Nueva Era se han inspirado en una variedad ecléctica de prácticas espirituales, incluidas las originarias de las comunidades indígenas americanas. Sin embargo, la mercantilización y apropiación de las prácticas de los nativos americanos comenzó mucho antes de los albores de la Nueva Era. Este artículo examina las "Indian medicine companies", empresas de patentes médicas con sede en Estados Unidos que desarrollaron y comercializaron productos medicinales de temática indígena para el público estadounidense a finales del siglo XIX. El examen de las facetas de la cultura material producida por las compañías de medicina india revela hasta qué punto estas empresas comerciales, además de vender remedios, vendían narrativas racializadas sobre la religión, la cultura y la historia de los nativos americanos.
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Manju, Dr A. J., and Anvar P. A. "The Cycle of Life in The Hundred Little Flames." SMART MOVES JOURNAL IJELLH 8, no. 3 (March 28, 2020): 7. http://dx.doi.org/10.24113/ijellh.v8i3.10458.
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India has a variety of cultures which are more common in South India. India's culture collectively refers to the thousands of unique and distinct cultures of all the religions and communities present in India. The languages, religions, dance, music, architecture, food and customs of India vary from one place to another within the country. Indian culture has often been described as a fusion of several cultures. It's a family story, a relationship and a friendship. Ayan unravels mysteries that surround his grandfather Gopal Shanker's life. The story is simple and revolves around the protagonist, Ayan, whose life is thrown into turmoil following an unfortunate incident at a party which he attends due to peer pressure. Ayan is the symbol of the Millennial, careless young man of today who is over-imaginative of life. However, when you come to its core, Religion, caste system and local traditions are reflected in the day-to-day life of the people. Each locality has its own traditional customs based on a particular religion and caste. While Indian culture is vast, there are not many books on the subject that are not well adapted to readers ' needs. Preeti Shenoy's "A Hundred Little Flames" among the few read-friendly books. Every Modern household has modern amenities, but in its relationship, family bond, etc., the truth is lacking. In India, people used to give the relationships and bonds more values. All those good factors are vanishing in the modern days. The author highlighted these situations of Indian families and systems of today. People forget about their parents when you age and send them to old age homes. A Hundred Little Flames is a gem of a novel that continues to attract the attention of its reader. A sequel with a twist on other characters maybe wouldn't be such a bad idea. How our values were, and what importance we neglect these days, and disregard, and tells us what Gopal and Rohini can teach us. The book enlightens us on a good path and brightens our lives like hundred little flames.
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Berger, Ron, and Ram Herstein. "The evolution of business ethics in India." International Journal of Social Economics 41, no. 11 (November 4, 2014): 1073–86. http://dx.doi.org/10.1108/ijse-05-2013-0129.
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Purpose – Religion and culture can influence ethical behavior in business. It is suggested that there has been and continues to be, a deep interrelationship between religion, business ethics, and economic activity in India. As India is becoming a major global economic business partner, understanding its unique ethical business infrastructure is gaining in importance. The purpose of this paper is to intend to further the understanding of Indian (“Vendantic”) business ethics, as opposed to Greco – Roman business ethics, as the foundation of business culture in India. This paper further elaborates on the evolution of business ethics and its implications on doing business in and with Indian companies. Design/methodology/approach – The authors undertook a conceptual approach in order to understand the evolutionary process of Indian business ethics in a holistic view in order to understand better its workings and effect on business interaction. Findings – The paper explains the constructs of business ethics in India and shows its evolution over time. Originality/value – This original theoretical paper examines the evolution of Indian business ethics over time in line with environmental changes in the Indian business landscape.
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Tummala, Krishna K. "Religion and politics in India." Asian Journal of Political Science 1, no. 2 (December 1993): 57–76. http://dx.doi.org/10.1080/02185379308434025.
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Kaviraj, Sudipta. "Religion and identity in India." Ethnic and Racial Studies 20, no. 2 (April 1997): 325–44. http://dx.doi.org/10.1080/01419870.1997.9993964.
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Sand, Erik Reenberg. "State And Religion In India: The Indian Secular Model." Nordic Journal of Religion and Society 19, no. 02 (February 10, 2017): 3–15. http://dx.doi.org/10.18261/issn1890-7008-2006-02-02.
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Rashkovskii, E., and E. Nikiforova. "Hinduism: from Tribal Beliefs to World Religion." World Economy and International Relations, no. 5 (2015): 104–12. http://dx.doi.org/10.20542/0131-2227-2015-5-104-112.
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The paper presents an analytical review of the conference held in the All-Russian State Library for Foreign Literature (November, 2014). It deals with deep historical and socio-cultural roots of the present-day religious dynamics of India, including its main political implications. The wide methodological principle of correlation between India’s socio-cultural background and the current state of affairs in Hinduism is denoted as Indo-logics. The paper also deals with bilateral processes of internal consolidation of Hinduism within the Republic of India as well as of the gradual transformation process of Hinduism into one of the biggest religions on international scale. Both sides of these phenomena are analyzed in connection with ambivalent processes of the Indian inner modernization during the 19th-21st centuries, and also with general global socio-economic and intellectual trends of the current history, including mass migrations, the expansion of mass media, deep crisis of the present-day semi-industrial modes of school and university education, etc. The article draws special attention to problems of Indian subaltern strata in the present-day Indian religious dynamics, including the “neo-Buddhist renaissance” and Christian conversions among Indian “untouchables”.
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Pachuau, Lalsangkima. "Ecumenical Church and Religious Conversion." Mission Studies 18, no. 1 (2001): 181–201. http://dx.doi.org/10.1163/157338301x00126.
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AbstractIn this article, Lalsangkima Pachuau responds to contemporary accusations in India that Christian missionaries are forcing conversions, and thereby turning Indians away from their culture. While the Indian Constitution guarantees the right to "propagate" religion, and therefore to accept the movement from one religion (e.g. Hinduism) to another (e.g. Christianity), what is important to understand that "conversion" is not primarily a call to move from one religion to another--much less to abandon one's culture--but is a movement away from self and the "world" toward God. Conversion understood as "changing religions" is much more the product of seventeenth and eighteenth century evangelicalism than it is a true understanding of the Bible. Mission is always about conversion, and entails the invitation to enter the Christian community; such invitation, however, should always be distinguished from a proselytism that only focuses on a change of religious allegiance.
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Fleming, K. E. "Nation and Religion." American Journal of Islam and Society 18, no. 4 (October 1, 2001): 163–67. http://dx.doi.org/10.35632/ajis.v18i4.1991.
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This important new addition to the growing body of literature onnationalism, religion, and religious nationalism is the product of aconference on "Religion and Nationalism in Europe and Asia", held in1995 at the University of Amsterdam. Princeton University Press is in general hesitant when it comes to publishing edited volumes; it has donewell to make an exception for this one. While many edited collections,particularly those that grow out of conferences, are at best of inconsistentquality and at worst entirely lacking in coherence, van der Veer andLehmann's Nation and Religion is striking both for the high quality of eachindividual essay it contains and for the depth and force of the overallargument that emerges from the volume as a whole.That argument is an important and provocative one: that modernity,contrary both to modernity's own depiction of itself and to much historiographyof the modem period, is not characterized by the eradication ofreligion's relevance to politics. On the contrary, the varied chapters in thisbook show religion to be a near-ubiquitous feature of the politicallandscape and discourse of the so-called "First" and "Third" Worlds alike.The volume is made up of ten chapters that together deal with therelationship between religion and politics in the Netherlands, Great Britain,India, and Japan. The fullest coverage is given to India, which isapproached from different perspectives in four different chapters: van derVeer's "The Mod State: Religion, Nation, and Empire in Victorian Britainand British India", Susan Bayly's "Race in Britain and India", ParthaChatterjee's "On Religious and Linguistic Nationalisms: The SecondPartition of Bengal", and Barbara Metcalf's "Nationalism, Modernity, andMuslim Identity in India before 1947". This particular focus on India is areflection both of van der Veer's own specific interests and training and ofthe fact that India - both British imperial and modem national - lends itselfparticularly well to analysis concerned with the interplay between religion,politics, and modem nationalisms.The British dimension of van der Veer and Bayly's chapters is expandedby Hugh McLeod in his contribution on "Protestantism and BritishNational Identity, 1815-1945". The volume also includes two chapters onthe Netherlands (Peter van Rooden's "History, the Nation, and Religion:The Transformations of the Dutch Religious Past", and Frans Groot's"Papists and Beggars: National Festivals and Nation Building in theNetherlands during the Nineteenth Century") and one on Japan (HarryHarmtunian's "Memory, Mouming, and National Morality: YasukuniShrine and the Reunion of State and Religion in Postwar Japan").Despite the diversity of time and place reflected in the volume, the essaysread remarkably well together as a whole - the result of a clearly-conceivedand carefully edited project. Additional coherence comes from the ...
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Wellings, Martin. "‘An extremely dangerous book’? James Hope Moulton's Religions and Religion (1913)." Studies in Church History 51 (2015): 322–33. http://dx.doi.org/10.1017/s0424208400050269.
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On 4 April 1917 the British steamship SS City of Paris was torpedoed by a German submarine in the Gulf of Lions, and sank with considerable loss of life. Among the passengers was the Wesleyan Methodist scholar James Hope Moulton.’ Paying tribute to his friend and colleague,Arthur Samuel Peake recorded the ‘tragic irony’ of the death under such circumstances of an eloquent advocate of peace and of a scholar whose international reputation in New Testament studies was signalled by plaudits from Harnack, a doctorate from the University of Berlin and a longstanding academic friendship with Adolf Deissmann. Moulton, however, was more than a New Testament scholar. His presence in the Mediterranean in the spring of 1917 came about through his expertise in the history and thought of Zoroastrianism, which had taken him to India for eighteen months’ work with the Parsee community under the auspices of the Indian YMCA.
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Tomalin, Emma. "Religion, Ecology and Hindu Nationalism in India." Religion and Development 2, no. 3 (March 13, 2024): 463–82. http://dx.doi.org/10.30965/27507955-20230032.
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Abstract In this paper I examine the construction of Hinduism as inherently “environmentally friendly” within religions and ecology discourses and how this construction has been appropriated by the Hindu nationalist movement in India to serve ends that are at odds with the pursuit of sustainable development. I begin by tracing the emergence of religions and ecology discourses and the assertion that Asian or Eastern religions are inherently environmentally friendly. This is followed by critiques of this neo-traditionalist approach for being anachronistic and essentialist, as well as for promoting a “myth of primitive ecological wisdom” that can have damaging effects on communities who live close to nature. This is because it reduces them to idealisations to serve other ends and has little impact on effecting policies that can improve their lives as well as addressing anthropogenic climate change. Next, I consider the construction of Hinduism as environmentally friendly within the context of the ascendency of Hindu nationalism. I examine the ways in which the claim to support sustainable development, alongside invoking neo-traditionalist religions and ecology discourse, is at odds with the actual policies pursued by Hindu nationalists, whose Bharatiya Janata Party has been in power since 2014. I will demonstrate that in its bid to spread a particular version of Hinduism across India alongside the growth of the market economy, some traditional livelihoods that are more sustainable than modern alternatives, such as nomadic pastoralism or Adivasi (tribal) economies, and the religio-cultural traditions that surround them, are being undermined and threatened with extinction.
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Mukesh Kumar Maurya and Dr Aparna Trtipathi. "In Pursuit of Secularism: Religious and Political Complexity in Selected Works of Shashi Tharoor." Creative Launcher 5, no. 3 (August 30, 2020): 181–87. http://dx.doi.org/10.53032/tcl.2020.5.3.24.
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The term secularism means separate from religion or having no religious basis. It indicates to what the dissociation of religion from political economic social and cultural aspects of life. It advocates the equal opportunities for the follower of all religion. Sanatan Dharma (Hinduism) believes in the holistic and comprehensive religious belief and trying to integrate them. The term related to the Vedic concept of Dharmnirpeksh (the indifference of state to religion) and the Vedic philosophy Sarv Dharm Sambhava (the destination of all part follower of all religion is same). In Indian constitution the word ‘secular’ is added by making forty-second amendment act in 1976 with a belief of equality and equal protection to all community. In the other hand, it has taken the power to interfere in religion so as remove evils in it such as dowry system, child marriage, triple talaq, uniform civil code, CAA, law of overpopulation control act etc. In India there are mainly two perspectives regarding Secularism. One perspective related to the views of Mahatma Gandhi. The followers of these views accept that secularism in India can only be possible with an adoption of pluralism by every Indian citizen. The other perspective related to the views of Sangh Parivar. The followers of this view accepted that the secularism is western concept that is not suitable for the Indian context and must be replaced with cultural nationalism.
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Hue, Quach Thi. "India's foreign policy towards Southeast Asia before Prime Minister Narendra Modi." Jindal Journal of International Affairs 1, no. 6 (June 1, 2022): 20–35. http://dx.doi.org/10.54945/jjia.v1i6.56.
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Historically, Southeast Asia has been the place to come for many countries around the world such as China, Spain, Portugal, the Netherlands, the UK, France, and the US… But unlike those countries, India has come to Southeast Asia by the way of peace, trade, and religion and it is the country with the oldest relationship with this region. India has had flourishing economic and cultural ties with Southeast Asian countries since pre-colonial times. Although interrupted during the colonial era, the struggles for freedom in India and many Southeast Asian countries led to a sharing of common problems. The spread of the two largest religions, Buddhism and Hinduism, from India through Asia and the adoption of these religions in Southeast Asia laid the groundwork for connections between India and the region. Throughout history, changes in the international and regional context as well as within Southeast Asia and India itself, India's foreign policy towards Southeast Asia before Prime Minister Narendra Modi (before 2014) has constantly been adjusted to suit the new situation. If New Delhi's policy towards Southeast Asia was not clearly defined at first, mainly as the reactions towards regional situations rather than towards the policy, then Indian policies have been adjusted with a focus on the Look East Policy
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Das Acevedo, Deepa. "Secularism in the Indian Context." Law & Social Inquiry 38, no. 01 (2013): 138–67. http://dx.doi.org/10.1111/j.1747-4469.2012.01304.x.
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Indian constitutional framers sought to tie their new state to ideas of modernity and liberalism by creating a government that would ensure citizens' rights while also creating the conditions for democratic citizenship. Balancing these two goals has been particularly challenging with regard to religion, as exemplified by the emergence of a peculiarly Indian understanding of secularism which requires the nonestablishment of religion but not the separation of religion and state. Supporters argue that this brand of secularism is best suited to the particular social and historical circumstances of independent India. This article suggests that the desire to separate religion and state is integral to any understanding of secularism and that, consequently, the Indian state neither is nor was meant to be secular. However, Indian secularists correctly identify the Indian state's distinctive approach to religion-state relations as appropriate to the Indian context and in keeping with India's constitutional goals.
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Bedi, Shruti. "Comparing Matrimonial Laws in India and Vietnam: Is a Uniform Civil Code Necessary?" Vietnamese Journal of Legal Sciences 7, no. 2 (December 1, 2022): 101–14. http://dx.doi.org/10.2478/vjls-2022-0010.
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Abstract India secured its independence from the British rule in 1947. Vietnam eliminated the presence of foreign military forces in 1975. Both countries have faced adversity through subjugation. The similarity does not end here. The family unit in both nations is given primary precedence and importance, as it is considered to be the nucleus of the society. However, while Vietnam regulates matrimony through the uniform code of Law on Marriage and Family, 2014, India does not have a uniform code. India is a secular country where different religions are practiced freely. Matrimonial laws in India are governed by the personal laws of the parties depending on their religion, codified under different statutes, viz. Hindu Marriage Act, 1955; Muslim law; Indian Christian Marriage Act, 1872; Parsi Marriage and Divorce Act, 1936; and Special Marriage Act, 1954. This paper will compare the status of matrimonial laws in India and Vietnam with an attempt to answer the question as to whether it is advisable to reconcile different personal laws under a uniform code for India.
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Kunze, Andrew. "“They Were Talking about Themselves”." Bulletin for the Study of Religion 47, no. 2 (September 24, 2018): 12–16. http://dx.doi.org/10.1558/bsor.34692.
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Michael Altman’s Heathen, Hindoo, Hindu offers a major contribution to the history of Hinduism in America, as it revises the standard “Transcendentalist-Theosophist-Vivekananda-1965” trajectory with a critical eye toward the nationalist and orientalist discourses of formative episodes from the Colonial era up to Chicago’s World Parliament (xvii). Altman’s genealogical approach presumes no essence or definition of ‘Hinduism,’ which both suits his source materials and serves his interest in classification quite well. Throughout this history, a rich set of examples shows how ‘hazy notions’ of Indian religion variously served as discursive foils and straw-men against white, Protestant American identity¬–from scathing missionary accounts of barbaric ‘Juggernaut’ worship (30), to the racial hierarchies in American geography schoolbooks (59), Thoreau’s Walden Pond as a River Ganges (86), and the Indian-derived, but not Hindu, ‘wisdom religion’ of the Theosophical Society (109). As Altman convincingly argues, when white, Protestant Americans talked about religion in India, “they were not really talking about religion in India. They were talking about themselves” (xxi), and thereby constituting their own racial, national, and religious identities (140).
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ASSAYAG, JACKIE. "Spectral Secularism: Religion, Politics and Democracy in India." European Journal of Sociology 44, no. 3 (December 2003): 325–56. http://dx.doi.org/10.1017/s0003975603001310.
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Everyone invokes secularism in India. So the spectrum of secularism is very large. However, it is rather the spectral ideas of “majority” (hindus) and “minorities” (Muslims, Christians) conceived in demographic (rather than political) terms which characterizes the discussion of this question. The insistence of Hindu nationalists on emphasizing that they are the majority tend to blur the difference between Hindu identity and Indian identity, coextensive with the territory of India. This concept, moreover, serves them in their legitimating of the democratic system insofar as the arithmetical rule is a first principle of this political regime. In the name of a secularism founded on the idea of the greater number (and also the supposed ideal of immemorial Hindu tolerance) India must be governed in accordance with demographic fact defined in religious terms. One of the paradoxical consequence of this “majoritarianism” is the development of “majority minority complex” of the Hindus and the increasing hate and violence (against Muslims and Christians). Today, the Hindu nationalism programme effectively dominates public debate. Its partisans has succeeded in discriminating between “friends” and “foes”, those inside and those outside, those whom one holds dear and those whom one pillories on the basis of a real or imaginary menace weighing upon autochthony, culture, religion and race, and the national (state) sovereignty.
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BELLENOIT, HAYDEN J. A. "Missionary Education, Religion and Knowledge in India, c.1880–1915." Modern Asian Studies 41, no. 2 (January 18, 2007): 369–94. http://dx.doi.org/10.1017/s0026749x05002143.
Full textAbstract:
Christian missionaries were some of the most influential actors in colonial India. Yet they only began working recently in relation to larger British influence in the subcontinent. Originally banned from the territories of the East India Company for fears of upsetting Indian religious sensibilities, they were allowed to operate after 1843 in parallel with a rising Utilitarian and evangelist fervour in Britain and within particular Company circles; the latter often blurred the distinctions between ‘moral improvement’, civilisation and Christianity. Missionaries were influential in the debate over sati and the subsequent outlaw of its practice. Protestant encounters with Hinduism and Islam were defined by the rhetoric of ‘heathen’ and ‘unbelievers’, as missionaries derided the ‘idolatry’ of Hinduism and ‘bigotry’ of Islam. Some of the first mission schools established were in the Bombay Presidency, Bengal and the Punjab. During this period missionaries ascribed utility to the corpus of western scholarship as an ally against Indian religions. They hoped to ‘prove’ their falsehoods. The primary way to do this was through western education, arguing that western scholarship was saturated with Christian morals and that such ethoses would transform Indians accordingly. This was a period when the symmetry between Christianity and western scholarship was championed by missionaries such as John Murdoch and Alexander Duff. After the Indian Mutiny (1857–8), missionaries were held in check (at least officially) by the colonial state as a means of avoiding upsetting Indian religious sensibilities. Yet, ironically, in northern India missionaries came to be relied upon by a cash-strapped Education Department. They came to dominate education and were credited with doing much to push the frontiers of western pedagogy in their efforts to propagate their faith.
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Agrawal, Jyoti, Prerana Sikarwar, Bhavana Shakyawar, Prabina Yadav, Abhilasha Savale, and Sandhya Vaishnav. "RELIGION AND FAITH IN THE CONTEXT OF COVID-19 IN INDIA." International Journal of Advanced Research 9, no. 07 (July 31, 2021): 55–61. http://dx.doi.org/10.21474/ijar01/13099.
Full textAbstract:
India is a country of faith and has followers of various religions. Religion has always served the mankind and played a significant role of ointment for the soul and has demonstrated to be positively associated with better emotional health. Along with all other aspects of life, the COVID-19 pandemic has affected faith, religion and spirituality in different ways. Due to fast spread of virus, numerous restrictions on religious activities have been implemented. The same has impacted religion in various ways, including the cancellation of the worship services of various faiths, as well as the cancellation of pilgrimages, ceremonies and festivals etc. In this brief review, we have studied the relief works and role of religious institutions, congregations, and individuals in this pandemic. Present study also studied the strategically and innovative approaches for revealing ongoing changes to religion, along with the changes in people mindset towards ways of worship, God, religion, humanity and physical gathering etc. The outcomes of this study revealed that pandemic made most people shocked and physical gathering in worship places is restricted. Presently, all over the world, worship is offering through online /livestream, by churches, synagogues, mosques, gurudwara, and temples on virtual platform. In this period, a great collaboration was seen among government, non-governmental organizations, wealthy persons, and common public in relief work. Though, this pandemic has put drastic loss in term of life, health, economy etc but optimistic are seeing grace of God here too.