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1
KUMAR, SANJAY. "Religious Practices among Indian Hindus: Does that Influence Their Political Choices?" Japanese Journal of Political Science 10, no. 3 (October 30, 2009): 313–32. http://dx.doi.org/10.1017/s1468109909990090.
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AbstractThe article focuses on the issue of patterns of religious engagement among Indian Hindus during last decade. It tries to look at both the issue of private religion practiced in the form of offering puja at home and public religion seen in terms of participation in Katha, Satsang, Bhajan-Kirtan etc. by Indian Hindus. Sizeable numbers of Indian Hindus offer puja every day; sizeable numbers of them are also engaged in public religious activities. This is more prevalent among the urban, educated, upper-caste, upper-class Hindus compared to their counterpart. Along with factors, which influence religious practices, is gender. Hindu women are more religious compared to the Hindu men. Similarly, upper-caste Hindus practice religious activities more regularly compared to other Hindus. There is hardly any change in patterns of engagement in religious activities among Hindus over the last five years. The levels of engagement in religious activities also have an impact on voting behavior. The higher the engagement in religious activities, the greater is the support for the BJP and vice versa. Between the 2004 and 2009 Lok Sabha elections, there had been a decline in the vote share of BJP due to its declining popularity amongst all the Hindu voters, but the decline in the support for the BJP is much sharper amongst highly religious Hindus compared to those who are not so religious. Along with other factors, this may be one of the important factors that led to the defeat of BJP in the 2009 Lok Sabha elections. The article draws evidence from the National Election Study 2004 and 2009 conducted by the Centre for the Study of Developing Societies during these two elections.
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Sahabuddin, Wasilah, and Fadhil Surur. "AKULTURASI BUDAYA PADA POLA PERMUKIMAN TRADISIONAL DI KAMPUNG GANTARANG LALANG BATA KABUPATEN KEPULAUAN SELAYAR." TATALOKA 20, no. 4 (November 28, 2018): 373. http://dx.doi.org/10.14710/tataloka.20.4.373-383.
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The process of communication and interaction between indigenous peoples and the outside community gives birth to a distinctive form of cultural acculturation. The process also occurs in traditional communities in Gantarang Lalang Bata. As the center of the kingdom, they have been interacting with people with different cultures between Java, Malay, and Europeans. The purpose of this research is to study the form of cultural acculturation that influences the development. Data collection technique is done through primary data and secondary data. The analytical technique used is descriptive analysis by constructing reality and cultural meaning and approach of a sense of place. The results showed that the pattern of settlement Gantarang Lalang Bata formed an association between human elements and natural elements. Different cultural diversity systems between Hindus, Javanese, Europeans, and Arabs have an influence on the formation of landscapes. Cultural style of Hindu that leads to the tradition of pakammik, the Javanese element refers to the mosque building, the existence of the cannon as an attribute of European elements and tradition and layout associated with Arabic influence. The influence of Javanese culture - Islam became the most dominant side influenced settlement pattern and formed mekka keke as a sense of place from the old village of Gantarang Lalang Bata.
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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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Hudaidah and Elsabela. "Tempat Peribadatan Hindu Masa Sriwijaya." Jurnal Penelitian Agama Hindu 6, no. 3 (July 6, 2022): 151–62. http://dx.doi.org/10.37329/jpah.v6i3.1487.
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Classical ruins in South Sumatra are often engrossed in the existence of the Srivijaya kingdom in the past. This is because the reign of Srivijaya lasted a long time from the VII century to the XIV century AD. One of the classical or Hindu influences is the Bumiayu temple in the village of Bumiayu in the Tanah Abang sub-district. The Bumiayu temple complex is a joint temple complex between Buddhists and Hindus. Based on these findings, it is interesting to study how temples for Hindu worship can coexist with Buddhist temples. The purpose is to describe the Hindu place of worship during the Srivijayan era at Bumiayu Temple. This research method uses a historical methodology. The conclusion that can be drawn is that the Bumiayu temple is a place of relics and worship of gods as well as a place of worship for the ancestors of Hindus during the Sriwijaya era.
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Harnika, Ni Nyoman. "Strategi Komunikasi Melalui Media Visual Penyuluh Agama Hindu Pada Masa Pandemi Covid-19 di Kota Mataram." Jurnal SASAK : Desain Visual dan Komunikasi 2, no. 2 (September 29, 2020): 67–74. http://dx.doi.org/10.30812/sasak.v2i2.910.
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The Covid-19 pandemic has a large influence on the social interactions of Hindu religious counselors to communicating Hindus religious teachings. This is due to government policies that apply social distancing or keep a distance of one to two meters, and do not involve large numbers of people who can cause crowds. This policy has led to changes in the social interaction of a Hindu religious counselor in carrying out his duties as an instructor in communicating Hindu"s religious teachings.This study used a qualitative research method that took place in the city of Mataram, with the object of research being Hindu religious extension workers who had a duty area in the city of Mataram.The communication strategy carried out by Hindu religious counselors during the Covid-19 pandemic was to use visual media in the form of pictorial messages containing religious teachings, animations containing stories containing moral messages and religious teachings, and spiritual videos from Hindu saints. This visual media is channeled using whatshap social media because it is considered very effective in disseminating information, is widely used and known to the public. Information is disseminated through group messages, then discussions and questions and answers are held in each group to find out the audience or communicant's feedback. Group communication through whatshap group chat is able to bridge communication between Hindus religious counselors and the assisted community during a pandemic where direct contact and mass gathering in large numbers cannot be carried out.
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Sandria, Arinita. "Pancasila Values In Tradition On The Bali Hindu Community Reviewed From Bali Adat Law And Hindu's Law." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 2, no. 2 (November 2, 2018): 226. http://dx.doi.org/10.25078/ijhsrs.v2i2.622.
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<p>Adat law is an unwritten law that applies to a particular society. One of adat law that is still valid in Indonesia is Balinese Adat Law which is strongly influenced by Hindu religious law. Adat Law Society of Bali has many traditions related to various religious activities, one of which is <em>ngayah</em>. The development of the times influenced the existence of the <em>ngayah</em> tradition in the Balinese Hindu community. Many Balinese Hindus, especially those outside Bali, currently do not carry out <em>ngayah</em>. This will certainly have a negative impact on the continuation of the ngayah tradition. This is what prompted researchers to conduct research on cultivation in the Balinese Hindu community. The problems raised by researchers in this regard are: 1) How the implementation of Pancasila values contained in <em>ngayah</em> in the Balinese Hindu community; and 2) How is the application of sanctions for Balinese Hindus who do not implement <em>ngayah</em> in terms of Adat Law and Hindu Law</p><p>This research was carried out in a descriptive analytical way, which provides a careful description of the facts that are related to the research. This study uses a juridical empirical approach. This research was conducted in two stages, namely library research (library research) and field data. Data collection techniques in this study were conducted in two ways, namely doku men and interview studies Data analysis was performed using qualitative juridical analysis methods. The location of the study to obtain data in this writing is the library and institutions related to research. The conclusions that can be drawn are: 1) <em>Ngayah</em> as a tradition in the Balinese Hindu community is very full of the values of Pancasila; and 2) Application of sanctions for Balinese Hindus who do not carry out <em>ngayah</em> in terms of Adat Law and Religious Law in general are customary sanctions in the form of <em>danda</em></p>
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Suastiki, Desak Putu Rai Vitri. "ETIKA RELIGIUS DALAM TRADISI RITUAL MAPAG TOYA." Sanjiwani: Jurnal Filsafat 13, no. 2 (September 30, 2022): 206–16. http://dx.doi.org/10.25078/sanjiwani.v13i2.1932.
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The purpose of this research is to conduct a study of religious ethics implemented in the ritual tradition of mapag toya by the Hindu community in Pelapuan Village, Busungbiu Subdistrict, Buleleng Regency, Bali. This research is designed in an interpretive descriptive type in an effort to find answers to the three problem formulations, namely how is the implementation, what is the function, and how is the content of religious ethical values in the mapag toya tradition? This study produced three findings related to religious ethics in the implementation of the mapag toya ritual in the Hindu community in Pelapuan Village,. First, the implementation of the mapag toya ritual involves the procedures for carrying out the ceremony in sequences that comply with the stages that show the systematics of Hindu religious ceremonies. Second, the function of carrying out the mapag toya ceremony is to request the irrigation system, raise awareness of Hindus in carrying out yadnya before Ida Sang Hyang Widhi Wasa, and increase sradha (belief) and bhakti (devotion) of Hindus to Ida Sang Hyang Widhi Wasa because with Thus, Hindus in the current era of globalization can still live up to religious teachings in the midst of the swift influence of modernization. Third, religious ethical values in the mapag toya ceremony are a moral order in which humans are given the opportunity to do good and to harmonize individual desires, emotions and desires that are directed towards a better life. In this regard, in relation to the philosophical dimension, religious ethics in the mapag toya tradition shows the existence of moral principles that guide Hindus in their behavior towards improving the quality of life.
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Mustawhisin, Alfain Nur, Rully Putri Nirmala P, and Wiwin Hartanto. "Sejarah Kebudayaan: Hasil Budaya Material dan Non-Material Akibat Adanya Pengaruh Islam di Nusantara." SINDANG: Jurnal Pendidikan Sejarah dan Kajian Sejarah 1, no. 2 (July 31, 2019): 54–66. http://dx.doi.org/10.31540/sdg.v1i2.251.
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Indonesia is a country with diverse cultures that live side by side in it. There are various factors that influence the diversity of cultures that Indonesia has, one of which is the influence of foreign parties, it has been known that Indonesia was once influenced by Hindu and Buddhist culture in a long period of time and has instilled cultural values in Indonesia, after influence Hindu and Buddhist culture declined, came new cultures and influences brought by Islam. The arrival of Islam in the form of the influence of religion and culture does not necessarily erase the Indonesian original culture or culture resulting from the acculturation of Hinduism and Buddhism and Indonesia. The arrival of Islam that uses peaceful means tends to be more easily accepted by Indonesian people, by means of Islam that comes peacefully and does not impose its influence and culture, then slowly the development of Islam in Indonesia can develop rapidly, and another way that Islam uses is to alienate culture existing ones with teachings that are considered to be in accordance with Islamic law, so that unconsciously people are led to use Islamic methods through existing cultures, which is why later Indonesian cultures will emerge that are influenced by the existence of Islam in Indonesia, both in material and non-material forms.
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Et al., Made Saihu. "RELIGION AS A CULTURAL SYSTEM: A MULTICULTURALISM EDUCATION MODEL IN BALI BASED ON LOCAL TRADITION." Psychology and Education Journal 58, no. 1 (February 4, 2021): 4198–206. http://dx.doi.org/10.17762/pae.v58i1.1483.
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This study discusses the harmony of Hindus and Muslims in Jembrana Bali is seen from a religious point of view as a cultural system involving both religious adherents. The Ngejot and Male traditions are local traditions that show this Hindu-Muslim harmony. Through the theoretical approach of religion as a cultural system, this ethnographic study emphasizes the importance of embodying religious traditions through local culture. Although the tradition of Male originates from the Islamic tradition, cultural influences are able to encourage adaptation to Balinese customs so that harmony is more easily maintained. Here the Muslims understand their position to protect and respect the dominant culture adhered to by the majority of Hindus in Jembrana Bali. The same thing is done by Hindus who try to show a good response to Muslims by involving them in the tradition of Ngejot which was originally a Hindu tradition of worshiping God, to some extent shown by adjustments so as not to conflict with Muslim beliefs. A wealth of local traditions that shows a portrait of harmony between religious communities in Indonesia and becomes a model for multiculturalism education based on local traditions.
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Nasir, Samina. "Effects of Hindu Civilization on Muslim Culture and Civilization: A Review from Pakistan’s Context." Al-Milal: Journal of Religion and Thought 2, no. 1 (June 26, 2020): 232–52. http://dx.doi.org/10.46600/almilal.v2i1.54.
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مسلم تہذیب و تمدن پر ہندؤ تہذیب کے اثرات: پاکستانی تناظر میں جائزہ
Islam provides a complete and comprehensive concept of civilization that includes all aspects of human life and provides a complete philosophy of life. Generally speaking a civilization is the expression of any philosophy or belief that develops into the political, social, economical and cultural norms. Main focus of the present research is the impact of Hindu civilization on our society, we see that by living with the Hindu society, their beliefs, casteism, rituals, have influenced the people around them. Pakistan is and always has been an amalgam of a diverse culture. Pakistan has a rich culture without a doubt, but this culture is in the line of fire in association to powerful Indian culture. From birth to death, there are small rituals that were normally associated with Hindus, have also slowly mixed with Islamic culture and have become inseparable. Change in the social life of Muslims of subcontinent is due to conversion of a large number of Hindus to Islam. They accepted the preaching of Islam but did not give up their practices and rituals. Consequently, their rituals and practices were incorporated into the Muslim society. Some social ceremonies associated with births, deaths, and marriages were influenced by Hindu culture. It is a fact that media played a great role in propagating Hindu culture. Therefore, in this article, efforts are made to analyze all the factors due to which we are facing challenges of Hindu civilization and how we can get rid of its impacts on Muslims thoughts, culture and society. Allah Almighty says: O people, who believe in Allah, enter the whole circle of Islam. So, to address all above-mentioned challenges, a comparative and analytical research methodology with qualitative paradigm has been conducted in this research paper. At the end, solutions have been provided.
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Wibawa, Kautsar. "DAKWAH PADA MASYARAKAT MUSLIM MINORITAS." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 12, no. 1 (June 5, 2018): 37–58. http://dx.doi.org/10.35316/lisanalhal.v12i1.140.
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While the obstacles in preaching of Muslim community Karangasem Bali are:The first, the Muslim community at Karangasem of Bali has been a middle to lower economic level then they prefer to work more than follow the activities of da'wah. The secondly, the existence of Muslim communities in Hindu-majority circles, inevitably they have to interact with Hindus, so is not little, Muslims are easily affected by the existing social circumstances. The solution of these barriers are: First, invite the Muslim entrepreneurs to build the economy of the people by making social institutions or Amil Zakat, to be managed and developed for the welfare of the people. Secondly, to invite Muslims don not to be easily influenced by the environment, remain respectful and respectful with Hindus.
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Lian, Cheah Whye, Chang Kam Hock, Tang Mei Fong, Lekkha Yuvaraj, Ryan Dylan Aldrin, and Noorhaswati Izura Ab Llah. "Vegetarian practices, body composition and dietary intake among Hindus and Buddhists in Kuching, Sarawak, Malaysia." South East Asia Journal of Public Health 8, no. 1 (July 17, 2019): 3–9. http://dx.doi.org/10.3329/seajph.v8i1.42266.
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Though vegetarians own the privilege of a wide range of health benefits and of much lower risk of many diseases, they are also cut off many essential nutritional values. This study aimed to determine the vegetarian practices, body composition and dietary intake of vegetarians among Hindus and Buddhists in Kuching, Sarawak. Using questionnaire and anthropometric measurement, this cross-sectional study was carried out in Hindu and Buddhist temples in Kuching. Data was entered and analysed using SPSS version 22. A total of 114 respondents participated in the study, with mean age of 45.8 years (SD±16.01), females (57%), and majority Buddhists (81.6%). Majority of the respondents were on lacto-ovo vegetarian diet (71%) with more among the Hindus. More than half of the respondents were overweight and obese (64.1%). About 58% of the respondents were found to have abnormal waist circumference and 78.1% with over fat percentage. Buddhist respondents consumed more carbohydrates than Hindus. Hindu respondents consume more macro-nutrients such as protein and fat with a mean intake of 102.9 g (SD ±34.60) and 20.9 % of total energy intake respectively and more micro-nutrients. Vegetarian diet does not warranty healthy body as the quality and quantity of the food intake can influence the nutritional status of a person. Knowledge on choice of food should be imparted to improve their health status.
South East Asia Journal of Public Health Vol.8(1) 2018: 3-9
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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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Bella Wahyuni and Dennys Pradita. "The Influence of Islam in Local Historiography in Jambi in the XVIII Century." Journal of Islamic History and Manuscript 1, no. 2 (December 5, 2022): 141–58. http://dx.doi.org/10.24090/jihm.v1i2.6959.
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Islam entered Nusantara several centuries ago. The arrival of Islam in Nusantara influenced religiosity, thought, and a system of government that adopted Islamic values. One of the areas in Nusantara that Islamization influenced was Jambi sultanate. The influence of the Islamization process can be seen in several writings or literary works in the form of laws, literary works, or other writings. Therefore, this research looks at these two values from a historical point of view and Islamic values. The historical point of view is seen from the point of view of writing, the soul of the era, and the records recorded in the text. In contrast, Islamic values are seen from several elements, such as the Arabic script and other factors absorbed in writing. This paper uses the historical method with a philological approach. This study's results indicate that several local works in the Jambi area have undergone changes in content or several other elements. This can be seen in Tanjung Tanah text and Jambi Charter's text. In both manuscripts, Islamic influences can be seen in Arabic letters, greetings, some ornaments, and the text's contents. Some of these elements replaced the dominant role of the Hindu-Buddhist features that had developed in the previous decades in Jambi. Still, some local elements or Hindu-Buddhist influences were not immediately removed from the text.
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Ramdhani, Fajri Zulia, Busro Busro, and Abdul Wasik. "The Hindu-Muslim Interdependence: A Study of Balinese Local Wisdom." Walisongo: Jurnal Penelitian Sosial Keagamaan 28, no. 2 (November 30, 2020): 195–218. http://dx.doi.org/10.21580/ws.28.2.6769.
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Muslim communities in the Hindu-majority area of Bali have existed since the 15th century. Since that period, the interdependence between the two religious communities has been something inevitable. This study aims to enrich the treasures of the interdependence discourse that exists between Muslims and Hindus in Bali. It tries to trace the history and early development of Islam in Bali, the relation pattern between Muslims and Hindus, and local wisdom influencing the interdependence in Bali. Data for this study were obtained through observations and interviews with key figures in Klungkung, Bali. After profound analysis, the writer concludes that the emergence of Islam in Bali occurred when Dalem Ketut Ngelesir (1380-1460) visited Majapahit during the vassal royal conference in early 1380 and brought 40 Muslim escorts. This period also marked the early Hindus-Muslim relationship in Bali with Klungkung as the first area with the Muslim community. Later, the relationship between Hindus and Muslims was maintained in the four consecutive periods: kingdom, colonization, post-independence, and the present. Among the local wisdom that has influenced the interdependence and integration between the two religious communities are megibung, ngejot, and religious activities such as the birth of Prophet Muhammad SAW., Nyepi, odalan, takbiran, and Eid al-Fitr.
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Phu, Ba Trung. "The Cham Bani of Vietnam." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 126–33. http://dx.doi.org/10.35632/ajis.v23i3.1611.
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Based on 1989 statistics, approximately 131,282 Cham live in Vietnam.They are the descendents of Champa, an Indian-Hindu kingdom that, centurieslater, was heavily influenced by Arabic-Islamic culture. Buddhismalso made its way into Champa, but was confined to the royal circle duringthe reign of King Indravarman II (c. 896-905). Historically, the Cham weredivided along religious lines: Hindu and Muslim. The Muslim population issubdivided further between the Cham Banis and the mainstream (Sunni)Cham Islam. The Cham population is concentrated mainly in the lowermiddleand southern parts of Vietnam. In the middle part, they live scatteredin the Phan Rang and Phan Ri regions. In the southern and southwesternparts, they live in Tay Ninh, Chau Doc, An Giang, Ho Chi Minh City, LongKhanh, and Binh Phuoc cities. The Cham Banis and Cham Hindus onlyreside in Phan Rang and Phan Ri. There, the Cham Banis make up about onehalfof the Cham population, while the remaining half is Cham Hindu. However,in the south and southwest, all of them follow mainstream Islam ...
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Suardika, Nyoman, and I Wayan Sunampan Putra. "Faktor Representasi Seni Bondres Persfektif Etika Hindu." Kamaya: Jurnal Ilmu Agama 4, no. 3 (September 10, 2021): 309–20. http://dx.doi.org/10.37329/kamaya.v4i3.1364.
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Art is one of the elements of culture that is well known in Balinese life. One of the arts in Balinese society is bondres art. Bondres art is a folk entertainment art that is thick with elements of humor but is also inseparable from ethical values. However, with its development, bondres art continues to develop by giving birth to representations that are basically influenced by several factors. The purpose of this study is to explain the factors that influence the representation of Bondres art in the city of Singaraja. The research method uses qualitative data types with a theoretical approach to social practice. Data was collected by several data collection methods then analyzed and presented with qualitative descriptive. The results of this study are several factors that influence the representation of Bondres art including; 1) Creativity factor, namely the ability of artists to create bondres art forms, 2) Education and knowledge factors, namely capital in the form of the abilities possessed by artists in creating bondres art, 3) Community social factors, namely the influence of the community that supports artists in creating bondres art, 4 ) Globalization factor, namely the influence of globalization which includes technology, modernization of artists to form representations. All of these are factors that influence the representation of Bondres art in the city of Singaraja.
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Widiana, I. Gusti Putu Gede. "Dinamika Sampradaya di Bali." Sphatika: Jurnal Teologi 13, no. 1 (March 1, 2022): 50–68. http://dx.doi.org/10.25078/sphatika.v13i1.1121.
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The topic of this paper is the phenomenon of sampradayas within Hinduism in Bali. Until now, very few social researchers have taken them into account. Therefore, I hope that I can disclose some important things related to social religious dynamics of the Balinese Hindu community since the appearance of sampradayas in the second half of the 20th century. The paper will explain the characteristics of three sampradayas, the response of Balinese Hindu to them, and their influence on the institution of Parisada and the institution of Desa Pekraman.
The research is qualitative, using field observation, interviews with the respondents, participation in their activities, and collecting other important data. To understand the influence of sampradayas on the institution of Parisada and the institution of Desa Pekraman I collected information, which was reported and documented by the mass media. Then, I analyzed the data using the anthropology of religion’s theory.
In the field find the facts that the appearance of sampradayas have caused different perceptions among Balinese Hindus, which generally can be separated into three types: those who accept the sampradayas as a spiritual messenger; those who ignore the existence of sampradayas; and those who are suspicious about their appearance, that they would be harmful to the Balinese Hindu order, which is handed down from generation to generation. The culminating point of that rejection is that the government banned a sampradaya in 1984.
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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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Karácsony, Noémi. "The Sound of India In Maurice Delage’s Quatre Poèmes Hindous." Studia Universitatis Babeş-Bolyai Musica 65, no. 2 (December 21, 2020): 277–96. http://dx.doi.org/10.24193/subbmusica.2020.2.18.
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"French composer and pianist Maurice Delage wrote several significant works inspired by his personal contact with the Orient. His travels to India inspired Delage to use innovative sound effects in his compositions, as well as to require his performers to adapt their vocal or instrumental technique to obtain the sound desired by the composer. His representation of the Orient is not a mere evocation of the Other, as is the case with most orientalist works, rather it reflects the composer’s desire to endow Western music with the purity, strength, and vivid colors which he discovered and admired in Indian music. The present paper presents the historical and artistic background which inspired and influenced Delage, the relationship between France and India in the early 20th century and reveals the composer’s idealistic point of view regarding India, its culture, and its music. The analysis focuses on the mélodie cycle Quatre poèmes hindous, composed between 1912 and 1913, striving to reveal the Indian influences in the work of Delage and the way orientalism is represented in French music from the first decades of the 20th century. Keywords: orientalism, France, India, 20th century, Maurice Delage"
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Kartika, Nyai, Yasraf Amir Piliang, Imam Santosa, and Reiza D. Dienaputra. "The Visual Arts of Masjid Agung Sang Cipta Rasa Cirebon: Hybrid Culture Identity." Harmonia: Journal of Arts Research and Education 20, no. 1 (June 9, 2020): 95–107. http://dx.doi.org/10.15294/harmonia.v20i1.17525.
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Cultural hybrids complement the richness of the visual art of Masjid Agung Sang Cipta Rasa in Cirebon. The influence of diversity can be seen in the mosque including having strong local cultural characteristics, coupled with the influence of foreign cultures such as Arabic, India, and China. This study aims to find hybrid culture crosses in elements of Masjid Agung Sang Cipta Cipta. The method used is the historical method. The historical method is the process of critically testing and analyzing records and relics of the past. This method consists of several stages, namely heuristics, criticism, interpretation, and historiography. The results of this study describe various forms of hybridity that have influenced the development of Masjid Agung Sang Cipta Rasa. The elements are considered to represent the period before Islam entered, or the influence of Hindu Buddhism, Chinese, Arab, Javanese, and European that coexist in Cirebon. The elements of visual arts in the mosque which are part of the hybrid cultural cross-identity among which are represented on the roof that gets influence (Javanese, Hindu-Buddhist, Arabic/Islamic); gate (Hindu-Buddhist); maksurah (Arabic); mihrab (Arabic, Chinese); pillars (Javanese, Arabic). This shows that the greatest influence on the building of Masjid Agung Sang Cipta Rasa, starting from the earliest development until several centuries later, is the influence of culture from outside.
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Afandi, Ahmad. "KEPERCAYAAN ANIMISME-DINAMISME SERTA ADAPTASI KEBUDAYAAN HINDU-BUDHA DENGAN KEBUDAYAAN ASLI DI PULAU LOMBOK-NTB." Historis | FKIP UMMat 1, no. 1 (February 15, 2018): 1. http://dx.doi.org/10.31764/historis.v1i1.202.
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Abstrak: Tulisan ini bertujuan untuk menjawab permasalah (1) bagaimana kepercayaan primitif masyarakat (kepercayaan asli), dan (2) akulturasi kebudayaan Hindu-Budha dengan kebudayaan asli di Pulau Lombok-NTB. Penelitian ini menggunakan metode historis dengan tujuan untuk mendeskripsikan dan mnganalisis peristiwa-peristiwa dimasa lampau. Teknik pengumpulan data menggunakan teknik heuristik dan analisis data bersifat analisis data kualitatif. Hasil kajian ini dapat disimpulkan bahwa kepercayaan awal masyarakat Sasak di Pulau Lombok dipengaruhi oleh kepercayaan religius magis. Pada masyarakat Sasak dikenal juga kepercayaan animism, dinamisme dan totemisme. Kebudayaan masyarakat sebelumnya, setelah kedatangan pengaruh Hindu-Budha terutama setelah pengaruh kerajaan Hindu Bali menganeksasi secara defakto kerajaan Lombok di Mataram Cakra Negara, beberapa kebudayaan yang di bawa oleh orang-orang Bali mampu beradaptasi dengan budaya local, bahkan sampai saat ini budaya yang dikembangkannya tersebut menjadi salah satu budaya dari masyarakat Sasak, seperti dalam hal kesenian, bangunan, aksara dan lain sebagainya. This paper aims to answer the problems (1) how the primitive belief of the community (original belief), and (2) acculturation of Hindu-Buddhist culture with indigenous culture in Lombok Island-NTB. This study uses historical method with the aim to describe and analyze the events of the past. Data collection techniques using heuristic techniques and data analysis are qualitative data analysis. The results of this study can be concluded that the initial belief of the Sasak community on Lombok Island is influenced by magical religious beliefs. In Sasak society also known animist beliefs, dynamism and totemism. Previously, after the arrival of Hindu-Buddhist influences, especially after the influence of the Hindu Balinese empire defacto the Lombok kingdom in Mataram Cakra Negara, several cultures brought by the Balinese are able to adapt to the local culture, even today the culture it develops become one of the cultures of the Sasak community, as in terms of art, buildings, script and so forth.
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Akram, Muhammad, Asim Nasar, Muhammad Rizwan Safdar, and Falak Sher. "Restorative Justice Approach to Cow Vigilante Violence in India." Journal of Ethnic and Cultural Studies 8, no. 1 (December 15, 2020): 190–205. http://dx.doi.org/10.29333/ejecs/537.
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This paper elaborates on a restorative justice approach to cow vigilante violence in India, intending to develop specific arguments put forward in previous works. It covers the historical, political, and economic aspects of cow vigilante violence against Muslim and Dalit minorities in India, where majority Hindus believe in the cow as a mother to be protected from harm or slaughter. A comparative analysis approach is used to relate the past and present context of cow vigilantism in India. Schematic diagrams are used to discuss the trends, legislation, and restorative governmentalities in terms of building peace among the communities. The key findings suggest that to influence violent and oppressor ideologies of Hindu nationalists in today’s India, Muslims should rationally acknowledge the historic harm Muslim rulers have caused to Hindus. This paper recommends adopting an emergent system for change and triangulating the response to violence to overcome the cow vigilante violence in India. To transform the violent ideologies against Muslims and Dalits over cow protection, the government of India needs to adopt a holistic approach to transform violence and restrict political misuse of the notion of cow protection.
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Sinar Sari, Ni Made, Ni Luh Sri Kusuma Dewi, Ni Wayan Mia Restiya Damayanti, and I. Gede Sutana. "RESISTENSI INTERAKSI UMAT HINDU MELALUI REPRODUKSI PRAKTIK KEAGAMAAN DALAM TRADISI PANGKONAN DI DESA ADAT CAU BELAYU." Maha Widya Duta : Jurnal Penerangan Agama, Pariwisata Budaya, dan Ilmu Komunikasi 6, no. 1 (April 30, 2022): 27. http://dx.doi.org/10.55115/duta.v6i1.2011.
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The influence of globalization does not only change the physical style of humans as a subject that responds to global influences. But in other aspects it is also affected, one of which is the aspect of social interaction in a homogeneous cultural space. This is a strategy for local policy makers to respond to this influence to continue to hold social interactions in the local religious culture space by holding the tradition of mapangkon or pangkonan in Hindu religion in the Cau Belayu Traditional Village, Marga District, Tabanan Regency. The power of globalization that requires humans to experience social mobility so that social interaction becomes tenuous, on the legitimacy of society, the implementation of the mapangkon tradition takes place to build and promote the resistance of communal social interactions.Keywords: Building Hindu People Interaction, Pangkonan Ceremony
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Pandey, Anjali. "WATER MANAGEMENT SYSTEM OF KALIYADEH MAHAL." International Journal of Research -GRANTHAALAYAH 6, no. 3 (March 31, 2018): 302–7. http://dx.doi.org/10.29121/granthaalayah.v6.i3.2018.1531.
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Water in architecture of India played an important role in the culture. Indians developed the traditional hydro engineering to conserve Rain water, Ground water, river, and other natural resources. It could be seen since earliest times. Stepwells were first used as an art form by the Hindus and they influenced many other structures, Mughal Gardens are the examples of the incorporation of water in the design of Architecture. The designs of the gardens are of the medieval Islamic Period.
Kaliadeh Mehel near Bheravgarh Fort at the bank of River Kshripa. Ujjain (Madhya Pradesh) is well known and one of the most famous historical landmarks of Madhya Pradesh, it is the fusion of Hindu – Persian architecture. The palace has the exclusive designed water system.
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Gunarta, I. Ketut. "Hindu Theology Of Tradition Ngerebeg In Desa Adat Tegal Darmasaba Badung Bali." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, no. 1 (June 16, 2017): 30. http://dx.doi.org/10.25078/ijhsrs.v1i1.151.
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<p>In practice Hindus in Bali are inseparable from the cultural influences that exist so that the yajña ceremony which is a daily ritual for Hindus increasingly vibrant, as well as about the tradition ngerebeg implemented in this Tegal Darmasaba Traditional Village, followed by citizens with enthusiasm In carrying out the tradition. The existence of the long-lasting ngerebeg tradition seems to be an ordinary matter, but after being examined in depth in the research of many people who do not understand the theological meaning embodied in the execution of the tradition, it is feared it will eventually cause serious problems in the course of implementation Traditional activities ngerebeg especially for Hindus in Tegal Darmasaba Traditional Village.</p><p>The procession of the tradition of ngerebeg in Tegal Darmasaba Traditional Village uses several means such as: leaves, fruits, animals, fire, water and so on, led by Jro Mangku and held at Pura Dalem which is held every once a year at Wrhaspatti Pon Wuku Langkir. The process starts from the preparation (gathering and making the facilities), the peak stage by implementing the tradition of ngerebeg by surrounding the region and followed by the Hindu (customary) of Tegal Darmasaba. The meaning contained in the tradition Ngerebeg in Tegal Darmasaba Traditional Village that is 1) Theological Meanings there are the concept of worship Saguna Brahman and Nirguna Brahman, 2) Meaning of Harmonization and 3) The Meaning of Aesthetics.</p>
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Rahanatha, Gede Bayu, Ni Nyoman Kerti Yasa, Gusti Ayu Ketut Giantari I, and Ni Wayan Ekawati. "Impulsive Buying Behavior of Hindu Balinese Women in the Implementation of Yadnya: A Conceptual Model Development." Webology 19, no. 1 (January 20, 2022): 4068–87. http://dx.doi.org/10.14704/web/v19i1/web19268.
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The purpose of this study was to build a comprehensive model of the impulsive buying behavior of Hindu Balinese women in the implementation of Yadnya. This research is exploratory research through literature review. The analysis of the existing literature leads to the formulation of 8 theoretical propositions. The findings of this study indicate that the impulsive buying behavior of Hindu Balinese women is influenced by hedonic shopping values, utilitarian shopping values, and social values, as well as the urge to buy impulsively and reinforced by self control. This research integrates in one conceptual model various variables about hedonic shopping value, utilatarian shopping value, social shopping value, urge to buy impulsively, and self control which were previously studied separately. The influence and interaction of all these variables can explain what variables determine impulse buying behavior.
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Dewi, Ni Putu Dian Utami. "PERMASALAHAN PENDIDIKAN PADA ASPEK ONTOLOGI, EPISTEMOLOGI DAN AKSIOLOGI DALAM PERSPEKTIF FILSAFAT PENDIDIKAN HINDU." Genta Hredaya: Media Informasi Ilmiah Jurusan Brahma Widya STAHN Mpu Kuturan Singaraja 6, no. 1 (July 27, 2022): 10. http://dx.doi.org/10.55115/gentahredaya.v6i1.2187.
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This paper discusses educational problems in the aspects of ontology, epistemology, and axiology. Hindu education philosophy is the application of Hindu philosophical concepts into Hindu education problems which is found in the real teaching learning process. Vice versa, the implementation of education can also provide ideas/input for the improvement of the Hindu philosophical concepts. Those concepts and applications influence each other and work together to enhance each other. The problems of educational ontology in the study of Hindu educational philosophy covers the definition and nature of education and learning according to the Hindu perspective. Epistemological problems of education according to the study of Hindu education philosophy including philosophical problems (goals, curriculum and materials of Hindu education), actual problems (methods, educators and students in Hindu education), supporting problems (facilities, infrastructure and approaches of Hindu education). The problem of educational axiology in the study of Hindu educational philosophy concerns the philosophy of value. The intended value according to the study of Hindu religious education is the value of the usefulness/benefit of knowledge. Insightfully to those problems in the three pillars of philosophy, the educators, policy makers and education observers will be able to answer challenges and support the establishment of Hindu education that is beneficial, especially for students and the young generation of Hindus.@font-face {font-family:"Cambria Math"; panose-1:2 4 5 3 5 4 6 3 2 4; mso-font-charset:0; mso-generic-font-family:roman; mso-font-pitch:variable; mso-font-signature:3 0 0 0 1 0;}@font-face {font-family:Calibri; panose-1:2 15 5 2 2 2 4 3 2 4; mso-font-charset:0; mso-generic-font-family:swiss; mso-font-pitch:variable; mso-font-signature:-469750017 -1073732485 9 0 511 0;}p.MsoNormal, li.MsoNormal, div.MsoNormal {mso-style-unhide:no; mso-style-qformat:yes; mso-style-parent:""; margin:0cm; mso-pagination:widow-orphan; font-size:12.0pt; font-family:"Calibri",sans-serif; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;}.MsoChpDefault {mso-style-type:export-only; mso-default-props:yes; font-family:"Calibri",sans-serif; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:Calibri; mso-fareast-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;}div.WordSection1 {page:WordSection1;}
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Riyanto, Sugeng. "DINAMIKA KEBUDAYAAN DAN PERADABAN BATANG KUNA GAMBARAN AWAL BERDASARKAN HASIL EKSPLORASI ARKEOLOGIS." Berkala Arkeologi 34, no. 2 (December 1, 2014): 145–60. http://dx.doi.org/10.30883/jba.v34i2.22.
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Results of exploratory survey in Batang, Central Java, showing a variety of archaeological data with Hindu-Buddhist influence. There are among others, buildings and building components, inscriptions, statues, phallus-yoni, as well as artifacts that show characteristics of Indian influence. In addition, those various archaeological data obtained from the survey hypothetically reflect the dynamics of ancient Batang culture and civilization which chronologically includes pre-Hindu, the transition from pre-Hindu toHindu, early development of Hindu influence, and the heyday of Ancient Mataram.
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Purbodewi ; Rahadian P. Herwindo, Deby Sinantya. "DEVELOPMENT OF SPATIAL AND MASS ON KERATON KASEPUHAN CIREBON." Riset Arsitektur (RISA) 3, no. 04 (October 5, 2019): 345–62. http://dx.doi.org/10.26593/risa.v3i04.3519.345-362.
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Abstract- Keraton Kasepuhan Cirebon is one of the oldest palace that built during the transition era of Hindu Buddhism and Islam. Therefore. Keraton Kasepuhan has many periods of cultural period, where each period of time has its own distinctive culture, especially from special activities and daily activities that can affect the needs that create a spatial pattern. In terms of architecture, the existence of cultural influences resulted in the development of spatial and mass patterns, so that Kasepuhan Palace has elements of the culture in the spatial pattern and mass. According to the results of previous research, the culture is: Hindu-Buddhist, Islam, and also Colonial. Using linear analytical methods, the data were analyzed by discussing according to the history of spatial development from the influence of each culture. The data were analyzed based on the composition of the HinduBuddhist, Islamic, Chinese, and Colonial spatial layout with the spatial development in the history of the Kasepuhan Palace, which was divided into four ages of leadership namely Ketemenggungan, Kesunanan, Panembahan and Kasultanan, in the focus of large-scale contexts, sacred building contexts, residential buildings. This study aims to tell the architectural pattern that form Keraton Kasepuhan. The benefits of the completion of this research are to add to the architectural treasury of spatial and mass principles by various cultures in Indonesia, and add insight into the principles of spatial and mass arrangement based on theory and culture. The conclusion of this research is the development of spatial and mass on Keraton Kasepuhan is most influenced by local culture, Hindu and Javanese Islam, while the outside culture does not much influence especially on spatial and mass Keraton Kasepuhan. In this case also found that the spatial and mass of a building can survive in a long time, while the form elements in the building can whenever changed and can be adopted or inspired from any culture. Spatial and mass is very crucial, it is the key to the relationship of architecture with humans. Key Words: Acculturation, Spatial and Mass, History, Keraton, Keraton Kasepuhan Cirebon
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Surpi, Ni Kadek. "The Influence Of Tarkaśāstra Proficiency In The Internal And Interfaith Dialogue Nowadays." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (October 31, 2019): 250. http://dx.doi.org/10.25078/ijhsrs.v3i2.1110.
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<p><em>Proficiency in Tarkaśāstra, philosophy, and theology dramatically influences the ability to run dialogue both internally and between religious communities. Besides that, the ability to think critically and established arguments, dialogue, debate, and discussion are the central knowledge in darśana. Hindu thinkers master the Tarka-Vāda and can dialogue with followers of Sanatana Dharma and other believers. The expertise of Ādi Śaṅkarācārya and other Hindu thinkers in the field of Tarka-Vāda is essential today in the Dharmapracāraka, teachers, Hindu intellectuals, academics, and Hindu devotees. Also, the mastery of the Tarka-Vada as an effort to support the science of communication (Vakya Vidya) in the Hindu tree of knowledge and glorify Vācaspati.</em></p>
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Putra, I. Wayan Sunampan. "Realisasi Ajaran Teologi Sosial Melalui Tradisi Ngejot di Masa Pandemi Covid-19." Sphatika: Jurnal Teologi 12, no. 2 (November 21, 2021): 159. http://dx.doi.org/10.25078/sp.v12i2.3014.
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<em><span lang="IN">Harmony in religious life is an important phenomenon to note. Considering that several different religions have developed in Indonesia, it is necessary to apply the teachings of harmony theology. Community life under religious pluralism is not always harmonious. In daily life, several cases of disharmony of religious communities often occur. This disharmony occurs because of the lack of tolerance between religious people with one another. To bring back the attitude of tolerance, one needs to explore religious teachings. Thus, there is no longer a nerrow mind against Hindus. The theology of harmony in the Hindu perspective in this case seeks to provide teachings about the unity of mankind. </span><span lang="EN">In the Hindu perspective of harmony theology, every human being should respect his fellow human beings because they come from the same source, namely God. Harmony is a religious obligation and obedience to God, it is also a cultural guideline and customs. The synergy between the two has always greatly influenced people's perspectives and attitudes regarding various matters, including efforts to create a harmonious life in the midst of plurality.</span><span lang="EN"> </span></em>
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JHA, SAUMITRA. "Trade, Institutions, and Ethnic Tolerance: Evidence from South Asia." American Political Science Review 107, no. 4 (November 2013): 806–32. http://dx.doi.org/10.1017/s0003055413000464.
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I provide evidence that the degree to which medieval Hindus and Muslims could provide complementary, nonreplicable services and a mechanism to share the gains from exchange has resulted in a sustained legacy of ethnic tolerance in South Asian towns. Due to Muslim-specific advantages in Indian Ocean shipping, interethnic complementarities were strongest in medieval trading ports, leading to the development of institutional mechanisms that further supported interethnic exchange. Using novel town-level data spanning South Asia's medieval and colonial history, I find that medieval ports, despite being more ethnically mixed, were five times less prone to Hindu-Muslim riots between 1850 and 1950, two centuries after Europeans disrupted Muslim overseas trade dominance, and remained half as prone between 1950 and 1995. Household-level evidence suggests that these differences reflect local institutions that emerged to support interethnic medieval trade, continue to influence modern occupational choices and organizations, and substitute for State political incentives in supporting interethnic trust.
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Das, Keemee, and Madhushree Das. "Women And Wedlock: A Study On Female Marital Status Among the Hindus, Muslims and Christians of Assam, India." Space and Culture, India 6, no. 1 (June 28, 2018): 107–19. http://dx.doi.org/10.20896/saci.v6i1.294.
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Although marriage is a social institution but marital status and age at marriage are important demographic determinants as these aspects influence the pattern of fertility and natural growth of population. Studying the various aspects of marital status of any population group especially the figures related to women can give an exposition about the probability of fertility rate as well as social manifestation prevailing in the society. It also helps to understand the preferred specific age at marriage for women. However, little is known about the marital status of women living in Assam cutting across religions—Hindu, Muslim and Christian. In this backdrop, an attempt has been made through this research to examine the changing trend of marital status among the Hindu, Muslim and Christian women of Assam. The research is based on secondary data and Census information and considers the entire state of Assam. Census data of 2001 and 2011 shows interesting and striking information about the changing situation of marital status among the Hindus, Muslims and Christians of the state. It is arguable that the study linked to female marital status is saliently more influencing in this context as it determines the socio-economic status of women and pattern of fertility in any society. Among the different religions of Assam, Hindu women have the highest married proportion followed by Christian while Muslim is the lowest in the same category. Depending on the socio-cultural practices, economic conditions and the level of educational attainment, the age at marriage varies among the religious groups. The proportion of woman being married at a younger age has been less, is an indication of advancement in the educational scenario.
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Rana, Kul Bahadur. "Tantric Influence in 'Aripana' of Mithila." Voice of Teacher 6, no. 1 (December 24, 2021): 74–83. http://dx.doi.org/10.3126/vot.v6i1.44069.
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This paper examines the influence of tantra in the aripana, a floor painting, of Mithila Region. The ancient tradition of floor painting expresses the philosophy of tantra, which lays a focus on the balance between the spiritual and material aspects of the world. The use of the tantric symbols, celebration of the bodily desires, recognition of the material aspects, and glorification of feminine power as a primal source in aripana shows the influence of Tantra in Maithili society, art, and culture. Mithila, a Hindu society, has the influence of patriarchal Vedantic civilization. The society observes Hindu religious practices and rituals, on the one hand, and develops its own faith, beliefs and value systems on the other hand that at times tend to contrast with the religious practices of the Indian subcontinent. However, Mithila has advanced a good balance between the religious and secular practices so as to seek meanings in their lives, that is, a good equilibrium between the spiritual and material realities of the world. The link of aripana in Mithila, solely a Hindu community, demonstrates the tantric tradition of worshipping ‘shakti’. Thus, Mithila Women through aripana highlights on the equal status of both the spirit and matter, initiating Human kind to attend their spiritual and material strength to its fullest. Despite the multi-facets of aripana in Mithila, it lacks proper study and research. The researcher aspects minimal bridging of research gaps and problem from this article entitled “Tantric Influence in ‘Aripana’ of Mithila”.
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Dhungana, Sita. "Influence of Smriti Texts to Women Leadership Development in Cooperatives." AMC Journal 2, no. 1 (March 18, 2021): 89–108. http://dx.doi.org/10.3126/amcj.v2i1.35790.
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The patriarchy under Hindu tradition has been an issue of shaping role of female in present society. Their role in the family and in the society has been taken as supportive on financial mobilization rather in leading position as compared to men. Financial mobilization through cooperatives has been accepted as a key component for economic development of Nepalese community. It may be the appropriate way of increasing income, generating employment opportunities and eradicating poverty. This study has aimed at analysing the relationship of female leadership within the circumstances of Hindu tradition, cooperative movement, and analyzed the effect of intervention factors of financial mobilization. This article has been prepared after the analytical review of Hindu ancient literatures and present policies, social customs and traditions. Information was analyzed and impact of the variables on female leadership was assessed. The result has demonstrated that the Hindu tradition has an average positive influence on financial mobilization, while investment opportunities and intervening variables have a strong positive influence on empowering women leadership in cooperatives. The Smriti texts including Manu Smriti texts were the factors that hindered the Nepalese women to take part the leadership role in their family and the community.
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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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Shankar, Shobana. "A Missing Link: African Christian Resonances in the Rise of Indian Muslim and Hindu Missions." Studies in World Christianity 28, no. 2 (July 2022): 169–87. http://dx.doi.org/10.3366/swc.2022.0388.
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This essay explores how West Africa became a landscape of religious exchange, creativity and synthesis connecting Africa and South Asia. It follows the lead of Afe Adogame and Jim Spickard, who argue that ‘Africa is not merely a passive recipient of global pressures. It is also a site of religious creativity that has had considerable effect on the outside world. The growth and global influence of the three religious heritages of sub-Saharan Africa – indigenous religions, Christianity and Islam – needs to be understood against the backdrop of mutual influence and exchange at various historical epochs’ ( Adogame and Spickhard 2010 : 2—3). To explore such transformations, I draw on the cases of the Ahmadiyya Muslim missionary movement in Ghana and Nigeria and Hinduism in Ghana. The Ahmadiyya began as a mission to correct Christianity's influence on West Africans, but was transformed by African influence on South Asians into a pluralistic knowledge-seeking movement. In a similar vein, Africans reshaped Hinduism away from cultural isolationism and worldly attachments of the Indian-diaspora Africa towards a spiritual ethic of racial integration and devotionalism that Africans and Indians now share. I conclude by reflecting on how African modes of religious interrelationality – influenced by the historical trajectories of Christianity on the African continent – have been crucial in the polycentrism that world Christianity scholars have revealed.
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Tewari, Shruti, Mukesh Makwana, and Narayanan Srinivasan. "Group congruent labelling leads to subjective expansion of time." Royal Society Open Science 7, no. 11 (November 2020): 201063. http://dx.doi.org/10.1098/rsos.201063.
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Given top-down effects on perception, we examined the effect of group identity on time perception. We investigated whether the duration of an ambiguous sound clip is processed differently as a function of group congruent or incongruent source attribution. Group congruent (in-group) and incongruent (out-group) context was created by attributing the source of an identical ambiguous sound clip to Hindu or Muslim festivals. Participants from both the religious groups (Hindus and Muslims) prospectively listened to a 20 s long ambiguous sound clip and reproduced its duration (experiment 1a). Both groups reproduced significantly longer durations when the sound clip was associated with the group congruent compared to the group incongruent festival contexts. The two groups did not differ significantly in reproduced duration when the sound attributed to a non-religious common (busy city street) context (experiment 1b). With multiple durations (1, 5, 10 and 20 s), longer durations were reproduced for group congruent labelling at objectively longer durations (experiment 2). According to the internal clock model of time perception, the significant slope effect indicated that the group congruent context influences temporal experience through changes in pacemaker frequency. We argue that the duration appearing relevant to one's own group is processed differently possibly owing to differences in attentional deployment, which influences the pacemaker frequency.
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WATANABE, Hiroki. "The Influence of Hindu Tantrism on Rammohun Roy's Ideas." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 2 (2000): 1140–36. http://dx.doi.org/10.4259/ibk.48.1140.
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WATANABE, Hiroki. "The Influence of Hindu Tantrism on Vivekananda's Karma-Yoga." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 51, no. 2 (2003): 957–53. http://dx.doi.org/10.4259/ibk.51.957.
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Kukharenko, Sergei. "Hindu and Buddhist Views Proliferation Influence on Gurdjieff’s Teaching." International Journal of Religion and Spirituality in Society 11, no. 1 (2020): 49–62. http://dx.doi.org/10.18848/2154-8633/cgp/v11i01/49-62.
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Asadullah, Babar Sultan, Taswar Hussain, and Uzma Akhlaq. "Religious and Political Reforms and Reconstruction of Mujaddid Alf e Thani in Muslim of sub-continent." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 3 (September 30, 2021): 40–46. http://dx.doi.org/10.53575/arjish.v5.3(21)e4.40-46.
Full textAbstract:
During his period, the life of ordinary Muslims was largely polytheistic and heretical. Due to their association with polytheistic religions and Indian culture, Muslims attended non-Muslim religious ceremonies. For their own purposes, they prayed to their gods and goddesses. The Muslims also started participating in Hindu festivals like Rakhi and Diwali. On the occasion of Diwali, they used to Light Lamps just like Hindus and used to cook food and send their friends in colorful pots as gift. The influence of Hindu civilization had affected the upper classes as well. The analytical study of the political, social and religious conditions of the time of Mujaddad Alf Thani (R.A) and the work of Mujaddad Alf Thani shows that the Muslim society of the Indian subcontinent at that time was prone to heresy and atheism. From the government level to the public, there was a lot of intellectual turmoil and dispersal. Ideological turmoil and dissension prevailed from the government to the public level. Religious chaos, religious heresies, the proliferation of rituals and innovations, the promotion of the Akbari religion, the bigotry of the saints and worldliness posed a serious threat to Islam and Islamic thoughts and original values. In these circumstances, there was a need to protect the Muslim Uma from the disaster and hinder the fall in creeds of the Muslim society and to render its services for the propagation of the religion and the spread of the religion. Therefore, to achieve this goal, Sheikh Ahmad Sirhindi was known as Mujaddad Alf Thani performed reformative contribution in the Hindustan.
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Suresh, G. D. "Dalit Autobiography: A Study of Dalit Women’s Autobiographies." Shanlax International Journal of Arts, Science and Humanities 8, no. 1 (July 2, 2020): 115–20. http://dx.doi.org/10.34293/sijash.v8i1.2368.
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Autobiography is widely admired in the world as a literary genre. Its importance as a means of self-creation, self-examination, and self-regeneration has been identified by critics and creative authors. Autobiography is a Western tradition where people enjoy celebrating them self and are eager to prove their achievements. Indians have adopted this tradition of writing an autobiography from the West. Autobiography can be classified into two categories, life stories that inspire and prove one’s achievements. Secondly, the life stories which not only describes the saga of the individual but also the society as a whole depicts sorrows, subjugation, sufferings, and socioeconomic conditions. Dalit autobiographies belong to the second category. They have portrayed the socio-economic, cultural, and political conditions of Dalit Community under the control and influence of Upper Caste Hindu society. Contemporary Indian Society was divided under the wrong notions of ‘Purity and Pollution’. Dalits were treated as untouchables and polluters to the High Caste Hindus because they were born in the low caste. They were intentionally kept ignorant and denied to take education and asked to live out of town in separate colonies by high caste Hindus to safeguard their control over Dalits. Autobiography came handy to them to demonstrate their age-old suffering, exploitation, and maltreatment. Writers like Shankarrao Kharat, Daya Pawar, Bandu Tupe, P. E. Sonkamble, Shrankumar Limbale, Laxman Mane, Laxman Gaikwad, and Kishor Kale came forward. They penned their experiences in the form of autobiographies. Like male autobiographies, female autobiographers like Baby Kamble, Shantabai Kamble, Urmila Pawar, Kumud Parade, Janabai Girhe, Bama, demonstrated their life stories and experiences of trivial exploitation based on caste, class, and gender.
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Fan, Peixin, Corwin D. Nelson, J. Danny Driver, Mauricio A. Elzo, Francisco Peñagaricano, and Kwangcheol C. Jeong. "Host genetics exerts lifelong effects upon hindgut microbiota and its association with bovine growth and immunity." ISME Journal 15, no. 8 (March 1, 2021): 2306–21. http://dx.doi.org/10.1038/s41396-021-00925-x.
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AbstractThe gut microbiota is a complex ecological community that plays multiple critical roles within a host. Known intrinsic and extrinsic factors affect gut microbiota structure, but the influence of host genetics is understudied. To investigate the role of host genetics upon the gut microbiota structure, we performed a longitudinal study in which we evaluated the hindgut microbiota and its association with animal growth and immunity across life. We evaluated three different growth stages in an Angus-Brahman multibreed population with a graduated spectrum of genetic variation, raised under variable environmental conditions and diets. We found the gut microbiota structure was changed significantly during growth when preweaning, and fattening calves experienced large variations in diet and environmental changes. However, regardless of the growth stage, we found gut microbiota is significantly influenced by breed composition throughout life. Host genetics explained the relative abundances of 52.2%, 40.0%, and 37.3% of core bacterial taxa at the genus level in preweaning, postweaning, and fattening calves, respectively. Sutterella, Oscillospira, and Roseburia were consistently associated with breed composition at these three growth stages. Especially, butyrate-producing bacteria, Roseburia and Oscillospira, were associated with nine single-nucleotide polymorphisms (SNPs) located in genes involved in the regulation of host immunity and metabolism in the hindgut. Furthermore, minor allele frequency analysis found breed-associated SNPs in the short-chain fatty acids (SCFAs) receptor genes that promote anti-inflammation and enhance intestinal epithelial barrier functions. Our findings provide evidence of dynamic and lifelong host genetic effects upon gut microbiota, regardless of growth stages. We propose that diet, environmental changes, and genetic components may explain observed variation in critical hindgut microbiota throughout life.
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von Hinüber, Oskar. "Behind the Scenes: The Struggle of Political Groups for Influence as Reflected in Inscriptions." Indo-Iranian Journal 56, no. 3-4 (2013): 365–79. http://dx.doi.org/10.1163/15728536-13560304.
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The main topic is the attempt to trace activities of different religious groups, Hindus, and in particular Śaivas, on the one side, and Buddhists on the other, as reflected in specific wordings of inscriptions.
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Montoya, Carlos A., Shane M. Rutherfurd, and Paul J. Moughan. "Kiwifruit fibre level influences the predicted production and absorption of SCFA in the hindgut of growing pigs using a combinedin vivo–in vitrodigestion methodology." British Journal of Nutrition 115, no. 8 (August 17, 2015): 1317–24. http://dx.doi.org/10.1017/s0007114515002883.
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AbstractCombinedin vivo(ileal cannulated pig) andin vitro(faecal inoculum-based fermentation) digestion methodologies were used to predict the production and absorption of SCFA in the hindgut of growing pigs. Ileal and faecal samples were collected from animals (n7) fed diets containing either 25 or 50 g/kg DM of kiwifruit fibre from added kiwifruit for 14 d. Ileal and faecal SCFA concentrations normalised for food DM intake (DMI) and nutrient digestibility were determined. Ileal digesta were collected and fermented for 38 h using a fresh pig faecal inoculum to predict SCFA production. The predicted hindgut SCFA production along with the determined ileal and faecal SCFA were then used to predict SCFA absorption in the hindgut and total tract organic matter digestibility. The determined ileal and faecal SCFA concentrations (e.g. 8·5 and 4·4 mmol/kg DMI, respectively, for acetic acid for the low-fibre diet) represented only 0·2–3·2 % of the predicted hindgut SCFA production (e.g. 270 mmol/kg DMI for acetic acid). Predicted production and absorption of acetic, butyric and propionic acids were the highest for the high-fibre diet (P<0·05), but these inter-diet differences were not observed for the ileal and faecal SCFA concentrations (P>0·05). In conclusion, determined ileal and faecal SCFA concentrations represent only a small fraction of total SCFA production, and may therefore be misleading in relation to the effect of diets on SCFA production and absorption. Considerable quantities of SCFA are produced and absorbed in the hindgut of the pig by the fermentation of kiwifruit.
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Hughes, M. R., D. C. Bennett, T. M. Sullivan, and H. Hwang. "Retrograde movement of urine into the gut of salt water acclimated Mallards (Anas platyrhynchos)." Canadian Journal of Zoology 77, no. 2 (August 1, 1999): 342–46. http://dx.doi.org/10.1139/z98-236.
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The influence of sex and salt-water intake on retrograde movement of urine into the hindgut was examined in captive adult wild Mallards (Anas platyrhynchos). Ducks were given intravenous injections of tritiated polyethylene glycol (3H-PEG) and killed 3 h later. The fluid content of each gut segment and its concentrations of 3H-PEG, sodium, and potassium were determined. Retrograde movement of urine into each gut segment was estimated from the quantity of 3H-PEG recovered there. In both ducks that drank tap water and those that drank saline, about 20% of the urine was moved into the hindgut, two-thirds of this into the ceca. Males deposited more urine in the ceca and reabsorbed more water from this urine than did females (P < 0.01). We conclude that retrograde movement of urine into the hindgut was unaffected by the salinity of drinking water and was greater in males than in females. Reabsorption of urinary sodium and water in the hindgut, particularly the ceca, may play an important role in osmoregulation in birds with salt glands.
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Trismia Indriyani, Ni Putu, I. Wayan Wirata, Made Sudarma, and I. Wayan Sutama. "KOMUNIKASI ANGGOTA KOMUNITAS LOMBOK INFLUENCER DALAM MENINGKATKAN BRAND AWARENESS UMKM HINDU DI KOTA MATARAM." Samvada : Jurnal Riset Komunikasi, Media, dan Public Relation 1, no. 1 (May 16, 2022): 14–25. http://dx.doi.org/10.53977/jsv.v1i1.521.
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Komunitas Lombok Influencer merupakan komunitas pertama dan terbesar yang menghimpun para selebgram di Nusa Tenggara Barat. Komunitas ini bertujuan membantu UMKM dan pelaku usaha dalam memilih selebgram untuk mempromosikan produk mereka dan meningkatkan brand awareness dari produk yang dipasarkan. Sejauh ini sudah terdapat dua UMKM Hindu yang menggunakan jasa Komunitas Lombok Influencer yaitu Raos Udeng Bali dan Simfony Kebaya Botique. Penelitian ini bertujuan menganalisis peran komunikasi komunitas, strategi komunikasi, dan implikasi komunikasi anggota Komunitas Lombok Influencer dalam meningkatkan Usaha Mikro Kecil dan Menengah Hindu di Kota Mataram. Untuk menganalisis hal tersebut menggunakan teori Stimulis Organism Respons (SOR) dan teori Uses and Gratifications. Penelitian ini menggunakan metode penelitian kualitatif, sedangkan teknik pengumpulan data menggunakan observasi, wawancara, dan dokumentasi. Analisis data menggunakan pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Hasil penelitian menunjukkan komunikasi komunitas Lombok Influencer memiliki peran penting dalam meningkatkan brand awareness UMKM Hindu baik secara internal maupun eksternal. Pemanfaatan media digital yang berkembang merupakan strategi yang dimaksimalkan oleh admin Lombok Influencer, anggota komunitas, dan UMKM Hindu dalam mempromosikan postingan kontennya, serta hasil dari konten tersebut berupa insight postingan dari masing-masing selebgram yang dipilih.
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Ahmed, Mo Gulfaraz. "The Sufi Silsila and the Influence of Hinduism on Sufism." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 1 (January 20, 2022): 129–33. http://dx.doi.org/10.31305/rrijm.2022.v07.i01.019.
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India has been a Hindu nation from the very beginning. The Brahmins were considered to belong to the upper caste in Hinduism and the practices followed by the Muslims were opposite to those of the Hindus. After the Arab invasion of India, Islam was widely propagated by those who migrated to India. Sufis have the most important contribution in the propagation of Islam in India. Sufism or Islamic mysticism developed from the core ideas of Islam. Sufi saints tried to bring harmony in the society and a harmonious trend was established by them. Thus, the universality of Sufism is accepted in all hands. The present article attempts to trace the origins of Sufism, the Sufi silsila in India and the influence of Hinduism and other religions on Sufism. It has been observed that through Sufism, the philosophies of mystical traditions belonging to other religions such as Christianity, Judaism, Hinduism and Buddhism were shared by the Sufis among the people of India, which suggests that the Sufis had their own He was very generous in his views.
Abstract in Hindi Language:
भारत प्रारम्भ से ही हिन्दू राष्ट्र रहा है। ब्राह्मणों को हिंदू धर्म में उच्च जाति से संबंधित माना जाता था और मुसलमानों द्वारा अपनाई जाने वाली प्रथाएं हिंदुओं के विपरीत थीं। भारत में अरब आक्रमण के पश्चात् भारत में प्रवास करने वालों द्वारा इस्लाम का व्यापक रूप से प्रचार-प्रसार किया गया। भात में इस्लाम के प्रचार-प्रसार में सूफियों का सर्वाधिक महत्वपूर्ण योगदान हैं। सूफीवाद या इस्लामी रहस्यवाद का विकास इस्लाम के मूल विचारों से हुआ है। सूफी संतों ंने समाज में सामंजस्य स्थापित करने की कोशिश की और उनके द्वारा एक सामंजस्यपूर्ण प्रवृत्ति स्थापित की गई। इस प्रकार सूफीवाद की सार्वभौमिकता सभी हाथों में स्वीकार की जाती है। वर्तमान आलेख सूफीवाद की उत्पत्ति, भारत में सूफी सिलसिला और सूफीवाद पर हिंदू एवं अन्य धर्मों का प्रभाव का पता लगाने का प्रयास करता है। यह देखा गया है कि सूफीवाद के माध्यम से, ईसाई धर्म, यहूदी धर्म, हिंदू धर्म और बौद्ध धर्म जैसे अन्य धर्मों से संबंधित रहस्यमय परंपराओं के दर्शन को सूफियों द्वारा भारत के लोगों के बीच साझा किया गया था, जिससे पता चलता है कि सूफी अपने विचारों में बहुत उदार थे।
Keywords: सिलसिला, सूफीवाद, हिंदू धर्म, इस्लाम, रहस्यवाद