Relevant bibliographies by topics / Religion / Hinduism

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religion / Hinduism'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Religion / Hinduism"

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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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Khan, Mr Haroon Rashid, and Aziz Ahmad Khan. "ہندومت اوراسلام میں تصورخداکاتقابلی مطالعہ." Al-Duhaa 1, no. 02 (February 25, 2021): 119–28. http://dx.doi.org/10.51665/al-duhaa.001.02.0038.

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It is a reality in world history that human and religion are inseparable from the beginning of the world. In the beginning religion for all humans was only one. But with the growth of human generation, humanity diverged from religion. Then the creator of the universe sent his messengers to guide mankind to straight path. But sometime after the death of the messengers and their companions, the believers coming at that time replaced the teachings of God. And they adopted a new man-made religion. Thus the number of religious increased in the world, now there are many religions in the world, the large and most popular religious are Christianity, Islam, Hinduism, Judaism, Buddhism and Sikhism. In the Aryan era, the Hindus were believers in one God, just like the like Muslims. Then gradually the number of Gods increased to millions, in this article we will compare the concept of God in Islam and Hinduism with the definition of both religions.
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Lufaefi, Lufaefi, and Zahro Nur Amalia. "Nawa Dewata Hinduistik dan Walisongo: Role-Model Dakwah Walisongo." International Journal Ihya' 'Ulum al-Din 22, no. 1 (May 30, 2020): 25. http://dx.doi.org/10.21580/ihya.22.1.5587.

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<p>Islam is a religion of compassion. This fact is different from the majority of followers who translate it in all segments of life in a formalistic form, so that the compassionate identity of Islam is often mortgaged. Islam is exclusive with other religions and beliefs. As a result, Islam is also difficult to expand and accused of being a rigid and exclusive religion. Islam that was born and developed in the archipelago practiced by Walisongo is flexible with other beliefs. One of its practices Walisongo succeeded in taking inspiration from the Hinduism of the Hindu Nawa Dewata to become Sufistic trustees. The nine deities in Hinduism were replaced by nine saints who later became known as Walisongo. Through Walisongo's da'wah analysis Islamizing other religions, namely theological approach, games and cultural accuracy, it was found that the change in cosmology of Nawa Dewata became Walisongo because in Islam and Hinduism both contained values of compassion, compassion, and intertwining among creatures God. The saints carried out the takeover by prioritizing three main principles, namely prioritizing the interests of the community over him, compassion as the concept of a human unity with God, and an emotional approach. All three make Islam easily understood as a religion of affection, so that it is easily accepted by Hindus.</p>
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Vijayakumar, Lakshmi, and Sujit John. "Is Hinduism ambivalent about suicide?" International Journal of Social Psychiatry 64, no. 5 (May 22, 2018): 443–49. http://dx.doi.org/10.1177/0020764018777523.

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Background: Hinduism is one of the oldest religions in the world and has over 1.1 billion adherents comprising about 16% of the global population living mainly in India and Nepal. The stand of Hinduism on suicide has been ambiguous through the ages, on one hand, condemning general suicides, while condoning religious suicides on the other. This ambiguity is reflected in contemporary India and among the Indian diaspora. Aims: To examine the stand of Hinduism as a religion in the context of suicide. Method: A selected review of literature covering the major Hindu religious texts, cultural practices and suicide. Results: People who follow Hinduism have a suicide rate of about 21 per 100,000 population compared to the global average of 11.4. Hindu countries have higher rates of suicide compared to Islamic and Christian countries, but these rates are lower when compared to Atheist and Buddhist countries. This is reflected in the Indian diaspora as well with reports from Fiji, the Caribbean, Malaysia and the United Kingdom, indicating that suicide was disproportionately high among those of Indian origin. However, a strong faith in Hinduism acts as protective factor. The Hindu belief in karma fosters a sense of acceptance of the vicissitudes of life with equanimity, and the belief in the cycle of births and deaths renders suicide meaningless, as one’s soul continues after death. Their religious beliefs makes the Hindus tolerate and accept hardships and calamities stoically. Conclusion: In certain situations, the Hindu religion acts as a protective factor, whereas at other times, it may increase the risk of suicide. It is important to understand these different nuances in the Hindu religion in formulating a culturally appropriate suicide prevention strategy.
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Sweetman, Will. ""Hinduism" and the History of "Religion": Protestant Presuppositions in the Critique of the Concept of Hinduism." Method & Theory in the Study of Religion 15, no. 4 (2003): 329–53. http://dx.doi.org/10.1163/157006803322697407.

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AbstractThe claim that Hinduism is not a religion, or not a single religion, is so often repeated that it might be considered an axiom of research into the religious beliefs and practices of the Hindus, were it not typically ignored immediately after having been stated. The arguments for this claim in the work of several representative scholars are examined in order to show that they depend, implicitly or explicitly, upon a notion of religion which is too much influenced by Christian conceptions of what a religion is, a conception which, if it has not already been discarded by scholars of religion, certainly ought to be. Even where such Christian models are explicitly disavowed, the claim that Hinduism is not a religion can be shown to depend upon a particular religious conception of the nature of the world and our possible knowledge of it, which scholars of religion cannot share.
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Pedersen, Kusumita. "Hinduism and Universality in Religion." American Journal of Indic Studies 1, no. 1 (April 19, 2018): 17–37. http://dx.doi.org/10.12794/journals.ind.vol1iss1pp17-37.

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The essay first considers the terms “Hindu” and “Hinduism” with their continuing ambivalence as meaning both the ethnic or national and the “religious.” It then takes up the problem of definition and whether one may speak of a single “Hinduism.” The term “religion” and critiques of it as Western are discussed and an account of religion as worldview, ethics and practice, following Geertz and Smart, is proposed as viable and applicable to Hinduism as well as other traditions. Two senses of “universality” as empirical and normative are explained. Brereton’s general characterization of Hinduism is held up; drawing on Lorenzen, Nicholson and others it is noted that a self-conscious identity of “Hindu dharma” emerged centuries before the colonial period. The essay then turns to Swami Vivekānanda’s constructive exposition of universal dimensions of “Hinduism” in the context of modern religious plurality. He holds that the human aspiration to know God is universal, as are moral norms, and that this can be shown from the evidence but at the same time variation is an inherent pattern of the universe. Many religious truth-claims thus inevitably emerge as differing expressions of the search for the one transcendent Source of existence. These are complementary, not mutually exclusive, and an “absolute” truth is the sum total of all the variations. Moreover religion is evolving, so that revelation is open-ended and many more religions will appear. Vivekananda offers an inclusive pluralism rooted in Vedāntic ontology and the theologically normative view that religion is at its core a quest for union with one sacred ultimate reality variously apprehended.
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Brown, Kahlia. "Religion in its Diaspora." Caribbean Quilt 6, no. 1 (February 23, 2022): 82–89. http://dx.doi.org/10.33137/cq.v6i1.36831.

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Through the forced migration of various peoples by colonial powers, the Caribbean has become a melting pot of a wide array of races, cultures, and religions. However, the existence of Hinduism in the Caribbean is often unknown to those outside of the Caribbean and its diaspora, and is sometimes overlooked within the region. Much like other social, cultural and religious artefacts in the region, Hinduism in the Caribbean has became distinct from its origins, through a unique process of ‘creolization’. This essay seeks to contextualize Hinduism in the Caribbean from the 19th century onward, considering factors that have led to the evolution of Caribbean Hinduism in Guyana and Trinidad & Tobago, while acknowledg- ing the dangers of using this evolution to define the religion as a whole.
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Khan, Muhammad Anees, and Irfan ullah. "Hoarding Concept according to Hinduism, Judaism and Islam." Journal of Islamic and Religious Studies 1, no. 2 (July 1, 2016): 109–19. http://dx.doi.org/10.36476/jirs.1:2.12.2016.07.

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Hoarding is considered (Ihtikar) very abhorring and objectionable. It is the practice of keeping something in store and not bringing the same to the market so that prices may rise owing to this artificial dearth of supply in the market. Each religion of the world has agriculture rules. In these, rules about Hoarding play an important role. In non Semitic religions Hinduism is the largest religion of the world. Similarly in Semitic religions Islam is the second and Judaism is considered in third stage. All these three religions and there followers have good relation with agriculture .But among this, Islamic rules considers one of the best rules in the world. Because Hinduism agriculture rules affected by cast system and the other side Judaism rules is affected by customs and traditions. But still there are some points on which Hinduism, Judaism and Islam are completely supporting each others. Hoarding rules is one of them. This paper is consisting on hoarding rules in Hinduism, Judaism and Islam.
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Dunn, Samuel L., and Joshua D. Jensen. "Hinduism and Hindu Business Practices." International Journal of Business Administration 10, no. 1 (December 4, 2018): 33. http://dx.doi.org/10.5430/ijba.v10n1p33.

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The 21st century global business environment is more diverse and interconnected than ever before. As organizations continue to expand their global reach, business professionals often find themselves having to navigate challenging cultural and religious terrain, which they may not be prepared for. While it is impossible for business professionals to learn the intricacies of all cultures and religions throughout the world, one can seek to learn about some of the more prominent cultures and religions of the world – particularly those they have a high likelihood of engaging with at some point in business. This paper examines Hinduism, a prevalent religion throughout many parts of the world, and discusses how its culture and beliefs are manifested through Hindu business practices. Particular focus is placed on business in India, the country with the largest number of Hindus. The purpose of this paper is to provide business professionals with a basic understanding of the history of Hinduism, an overview of the major beliefs of Hindus, and present information that will assist business professionals in successfully navigating intercultural affairs when doing business with Hindus in India and around the world.
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Islam, Habibur Rahman Bin Rafiqul, and Aman Daima Md Zain. "Hindu Worships in Bangladesh, A Critical Study." Al Hikmah International Journal of Islamic Studies and Human Sciences 5, no. 2 (May 30, 2022): 131–57. http://dx.doi.org/10.46722/hkmh.5.2.22f.

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Many kinds of worships that spread in Hinduism and other religions have no value to Allah, the Blessed and Exalted, and there will be no reward in the Hereafter for whosoever engage with these rejected worships. Many Muslims in Bangladesh believe that worship does not exist in the Hindu religion except in Islam, so they participate in Hinduism in their feasts and celebrations in ignorance. The Muslims in Bangladesh were influenced by the Hindu religion, so their worship was affected by their worship. Herein lies the research problem. The research aims: that in Hinduism there are special worships as in Islam, but they are different in their ways, and that their worship is specific to the gods and not to The One and Only God, as well as to identify the way of worship in the Hindu religion and the position of Islam towards it. The research took the qualitative approach: based on induction and knowledge of the concept of man-made religions, and the analytical approach to clarify the reality of Hindu religious worship, and the extent of its impact on the Muslims of Bangladesh and its presence in Bangladesh. The result of the research: Hinduism is a pagan religion of the contemporary religions that a large number of people adhere to. And that the head of the Hindu deities in Bangladesh that they worship are idols. And that the worship of Hinduism is the fruits of the experiences of nations that played their role in the formation of Hindu thought.
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Dissertations / Theses on the topic "Religion / Hinduism"

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Pillai, Rupa. "Caribbean Hinduism on the Move." Thesis, University of Oregon, 2018. http://hdl.handle.net/1794/23118.

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This dissertation is an ethnographic study of how members of the Indo-Guyanese community traveled from Guyana to New York City, carrying with them distinct understandings of Hinduism informed by their multiple dislocations and how they utilize religion as ideology and practice to help cultivate their identities as Indo-Guyanese Americans. I argue religion as a mobile concept, what I have termed as ‘religion on the move,’ gives a theoretical frame to understand how devotees adapt religion to help them navigate their identities in unknown territories. By studying more than devout individuals in places of worship, I have followed Caribbean Hinduism and Indo-Guyanese Hindus in New York City to various sites to appreciate how religion informs their experiences, operates on different scales (spatially, politically, and temporally), and negotiates power structures. I found that the Indo-Guyanese Hindu community asserts their ethnicity through Caribbean Hinduism to become visible, to overcome marginalization and to claim belonging in the United States.
2019-10-17
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Scheifinger, Heinz. "Hinduism and the Internet : a sociological study." Thesis, University of Warwick, 2006. http://wrap.warwick.ac.uk/59423/.

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This study provides a contribution to the sociology of religion by examining the relationship between Hinduism and the Internet - an area largely neglected by scholars of religion and the Internet. A theoretical discussion as to the suitability of cyberspace for Hinduism - which concludes that there is a high level of compatibility - is followed by a discussion of embodiment (a relatively neglected topic in sociology) in Hinduism in order to assess whether online religious activity which does not require full embodiment could be problematic. Although there is no natural fit between Hinduism and online religious activity, such activity is extensive; and this gives rise to a number of empirical research questions about online practices and their implications for Hinduism 'offline'. Empirical research was carried out both online and 'offline'. Online, data was obtained through the utilisation of innovative research methods which were able to map Hinduism on the WWW and uncover the processes that are occurring. An important finding was that a relatively small number of Hindu organisations are effectively monopolising Hinduism online. Significant websites were also analysed. 'Offline', research was carried out at mandirs (Hindu Temples) in India. The prime research method used was the semi-structured interview. The informants were high-ranking mandir officials. Owners of web sites offering a puja (ritual honouring a deity) service were also interviewed. The online and 'offline' research did not constitute discrete lines of enquiry, and findings were analysed together in the light of sociological theories of embodiment and globalisation, and rational choice theory. These theories contribute to the understanding of processes that are occurring in Hinduism and, in turn, the findings suggested revisions of the theoretical ideas. The main conclusion is that despite globalisation and the pre-eminent role that the Internet plays in it - contrary to the assertions of some globalisation theorists -local sites of Hindu practice do not necessarily decline in importance. Instead, there is an interpenetration of the local and the global as a result of online Hinduism.
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Johansson, Caroline. "Den tvetydiga andligheten : En tematisk studie om otydligheten i begrepp som används i undervisningen om hinduism och buddhism." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-144725.

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The study aims to investigate which kind of concept teachers at secondary level use in their education about the two religions, Buddhism and Hinduism. The study also aims to investigate if there is an ambiguity in the different concept and to see where teachers gather their information about the different concept. The study is inductive where written interviews have been used when collecting data. The results show that teachers use their textbooks available at their school to gather material. The results also show that there is a certain ambiguity in what kind of words that can be classified as concept. Words for buildings et cetera have been used by teachers as concept. The study also show that textbooks are different in their opinions about meaning of different concept and that concept used by teachers are not described in the mentioned textbooks.
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Chakravarty, Subhasree. "Long-distance nationalism persuasive invocations of militant Hinduism in North America /." Columbus, Ohio : Ohio State University, 2006. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1164248005.

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Sekar, Radhika. "Global reconstruction of Hinduism: A case study of Sri Lankan Tamils in Canada." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6108.

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The main hypothesis of this dissertation is that the emergence, development, and subsequent spread of modern Hinduism, beginning from the late 18 th century India, are products of an ongoing process of globalization. The Sri Lankan Tamil diaspora in Canada is an example of the larger historical process of a globalization of Hinduism. It is therefore argued that any analysis of contemporary socio-religious change must be undertaken within the broader parameters of globalization theory. The discussion begins with an examination of the social and historical contexts that led to the emergence of Hinduism as a "religion" in the modern sense of the term, and surveys its spread and development in the global diaspora. It is proposed that such factors as population size, ethnic composition, and density, along with socio-political and technological developments at universal and particular levels, each have played prominent roles in the reconstruction of Hinduism in minority situations. This assumption is illustrated with a case study of Sri Lankan Tamils in Canada. The globalising processes of Sri Lankan Tamils began at the end of the 17th century when Ceylon came under Portuguese rule. The introduction of modern institutions under subsequent Dutch and British rule escalated the process, bringing about socio-religious changes that led to the current political situation. Consequently, Sri Lankan Tamils began arriving in Canada in the 1980s as refugees. The majority settled in Toronto and Montreal where they soon began reconstructing their religious institutions and temples. Three particular religious institutions, the Ganesha Temple in Toronto, the Thirumurukan Temple in Montreal and the Hindu Temple of Ottawa-Carleton, are examined in order to determine how Tamils are reconstructing Hinduism as a minority religion in Canada under global conditions. Results based on field data show the occurrence of "globalization", that is the simultaneous globalization of local forms of Hinduism and the localization of global Hinduism.
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Laurila, Therese. "En smak av hinduism : ett undervisningsexperiment med integrativ religionsundervisning på gymnasienivå." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3470.

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Syftet med denna uppsats var:

Att planera, genomföra samt utvärdera en alternativ undervisningsmodell i hinduism på gymnasienivå som syftar till att lära av och från religionen snarare än om.

Att jämföra denna alternativa undervisningsmodell och sätta den i relation till tidigare och med mer traditionell undervisning av religion på gymnasienivå.

Att blicka vidare och se om denna undervisningsmodell eventuellt skulle kunna implementeras även inom andra skolämnen såväl som i övriga kommunikativa och sociala kontexter.

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Holmström, Maja. "Religion för vem? : En genusanalys av hinduismen i läromedel." Thesis, Uppsala universitet, Teologiska institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-256292.

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The aim of this study is to analyze Hinduism in upper secondary school textbooks using a gender-based perspective. The specific material used consists of four textbooks, whereof two are published prior to the curriculum Lgy 11 and two are published after Lgy 11. In order to analyze the textbooks the following methods are used: content analysis, picture analysis and comparative analysis. First, the contents and pictures of the textbooks are analyzed using theories on gender. After this analysis the results are compared to the relevant curriculum and its guidelines for the analyzed subject. To complement this analysis a further comparison is made between the results of the two kinds of textbooks in order to determine whether any similarities or differences exist. The results show that men are represented more often than women in the chapters on Hinduism and that women are found to be represented more sparsely and separately from their male counterparts. The study also show that Lgy 11 doesn't emphasize gender very strongly as a part of the mandatory guidelines and that this can be a plausible explanation for the lack of female representation in the textbooks. Despite the difference between the two curricula there is no palpable difference between the older and the newer textbooks.
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Mosse, C. D. F. "Caste, Christianity and Hinduism : A study of social organisation and religion in rural Ramnad." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336962.

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Gunnarson, Helén. "Religion i skolboken II." Thesis, Halmstad University, School of Teacher Education (LUT), 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hh:diva-4181.

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Mitt syfte är att undersöka hur hinduer och hinduism framställs i fem olika läroböcker om religionskunskap avsedda för gymnasieskolan. Med utgångspunkt i Nathan Söderbloms lärobok från 1912 intar undersökningen ett diakront perspektiv. Undersökningen är en kvalitativ studie där metod och teori ryms inom ramen för diskursanalys. Frågan är om en förändring skett över tid i läroböckernas text, och vad de förändringarna i så fall kan bero på – i relation till andra diskurser. Analysen är tematiskt upplagd efter tre teman – orientalism, andrafiering och den protestantiska blicken, vilka i sin tur är förankrade i uppsatsens teoridel. Edward W. Saids inflytelserika verk Orientalism har en central betydelse för uppsatsen. Resultatet visar på att det skett en förändring över tid i läroböckerna. Hinduer framställs i samtliga läroböcker som den ”andre”, och hinduism som underordnad kristendom. Men det är dock inte i framställningen av hinduer och hinduism som den stora förändringen ligger, utan i hur författarna uttrycker sig språkligt.

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Tilak, Shrinivas 1939. "Religion and aging in Indian tradition : a textual study." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75680.

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The purpose of the present study is to recover from selected Hindu and Buddhist texts ideas and images of aging and illumine their historical, semantic and metaphysical dimensions. The results of this endeavor indicate that as cultural adaptive systems, both religion and gerontology share a common concern in seeking to provide aging with purpose and meaning. Further, the internal logic and semantics expressing this relationship in the texts examined are governed by the formal and literary modes of simile, metaphor and myth. The analysis of such age-sensitive concepts as jara (aging), asrama (stages of life), kala (time), parinama (change), karma (determinate actions), kama (desire), and vaja (rejuvenatory and revitalizing force) suggest that the bond between the traditional Indian values of life and gerontology is particularly close and mutual.
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Books on the topic "Religion / Hinduism"

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Guénon, René. Studies in Hinduism. Ghent, NY: Sophia Perennis, 2001.

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Shattuck, Cybell. Hinduism. London: Taylor & Francis Group Plc, 2003.

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Shattuck, Cybell. Hinduism. London: Taylor & Francis Inc, 2003.

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Singh, Karan. Hinduism: The eternal religion. New Delhi: Goodword Books, 1999.

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Suriyakumaran, Canaganayagam. "Hinduism" for Hindus and non-Hindus: Its religion and metaphysics. [Colombo]: Dept. of Hindu Religious and Cultural Affairs, Sri Lanka, 1990.

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Mathew, C. V. Neo-Hinduism, a missionary religion. Madras, India: Church Growth Research Centre, 1987.

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Mathew, C. V. Neo-Hinduism, a missionary religion. Madras, India: Church Growth Research Centre, 1987.

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Wilkins, W. J. Modern Hinduism: The religion and life of the Hindus. New Delhi: Book faith, 1999.

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Lakshmanacharya. Hindu religion and culture. New Delhi: Jnanada Prakashan (P & D) in association with Confederation of Indian Universities, 2017.

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Knott, Kim. Hinduism. New York: Oxford University Press, 1998.

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Book chapters on the topic "Religion / Hinduism"

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Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "Hinduism." In Death, Religion and Law, 136–43. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-18.

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Pettis, Jeffrey B. "Hinduism." In Encyclopedia of Psychology and Religion, 1082–83. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_304.

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Pettis, Jeffrey B. "Hinduism." In Encyclopedia of Psychology and Religion, 820–21. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_304.

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Ayten, Ali, Ali Ayten, Nicholas Grant Boeving, John Eric Killinger, Mark Greene, Kate M. Loewenthal, Thomas James O’Connor, et al. "Hinduism." In Encyclopedia of Psychology and Religion, 405. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_304.

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D’Silva, Joyce. "Hinduism." In Animal Welfare in World Religion, 82–112. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003292555-5.

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Richards, Glyn. "Modern Hinduism." In Studies in Religion, 117–27. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24147-7_9.

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Bouquet, A. C. "The Religion of the Vedic Age." In Hinduism, 23–41. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003478614-3.

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Joshi, Khyati Y. "Hinduism." In The Blackwell Companion to Religion in America, 559–68. Oxford, UK: Wiley-Blackwell, 2010. http://dx.doi.org/10.1002/9781444324082.ch36.

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Altman, Michael J. "Metaphysical Religion." In Hinduism in America, 84–104. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003283874-5.

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Innes, Jr, William C. "Hinduism." In Popular Culture, Religion and Society. A Social-Scientific Approach, 143–70. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-69974-1_7.

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Conference papers on the topic "Religion / Hinduism"

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Afzhool, Nadereh, and Ayten Özsavas Akçay. "Influence of the Hinduism Religion on Architectural Identity of Hindu Temple." In 5th International Conference of Contemporary Affairs in Architecture and Urbanism – Full book proceedings of ICCAUA2020, 11-13 May 2022. Alanya Hamdullah Emin Paşa University, 2022. http://dx.doi.org/10.38027/iccaua2022en0231.

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Architecture is a process, result of design and conception of needs and means. Chronicles demonstrate religious architecture has been beginning many centuries ago. Religion indirect ways impact every single part of the supporters' architecture life. In Hinduism , devotee has natural connection to the divine, so Hindu architecture temples are based on this standard, have constant plan from existence which is called mandala diagram , made of one square divided into eighty-one smaller squares, describes environmental negative and positive energy and God is middle of big square, each part of God shows different energy and related to the special architectural space, and elements position which is effect on circulation space of the temple , Aim of this paper tries to figure out effect of Hinduism religion on architectural identity of Hindu temple. The study will show how Hindu temples are shaped by Hinduism God from architectural point of view.
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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
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Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.

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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.
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Bano, Shabana, R. Mishra, and C. Tripathi. "Mutual Perception and Relational Strategies of Hindus and Muslims in India." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2018. http://dx.doi.org/10.4087/jjdk9894.

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The present study examines mutual perception and relational strategies of the Hindu and Muslim groups in the cultural context of India by focusing on religion-based “othering.” A sample of 264 participants belonging to Hindu and Muslim groups was studied in Varanasi City. An instrument developed and used in an international project was adapted and given to participants (age range 20–60 years) for measuring their relational strategies, mutual perceptions and perceived discriminations. The findings revealed the ‘Coexistence’ relational strategy to be strongly placed in both Muslim and Hindu participants. Both ‘Integration’ and ‘Assimilation’ strategies were stronger in Muslim participants than in Hindu participants. Hindus preferred the ‘Separation’ strategy, perceived greater discrimination and held less positive views of Muslims. The findings are discussed along with their implications for dealing with the problem of Hindu-Muslim relationships in India.
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Hadzantonis, Michael. "Eden’s East: An ethnography of LG language communities in Seoul, South Korea." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.8-4.

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Motivated by social inclusion, lesbian and gay communities have long attempted to negotiate languages and connected discourses. Social ascriptions act to oppress these communities, thus grounding Cameron’s (1985) Feminism and Linguistic theory. This practice of language negotiation significantly intensifies in regions where religious piety (Hinduism, Christianity, Buddhism, Islam) interacts with rigid social structure (Confucianism, Interdependency), mediating social and cultural positioning. Consequently, members of LG communities build linguistic affordances, thus (re)positioning selves so to negotiate ascribed identities and marginalizations. Paradoxically, these communities model discourses and dynamics of larger sociocultural networks, so as to contest marginalizations, thus repositioning self and other. Through a comparative framework, the current study employs ethnography, as well as conversation and discourse analyses, of LG communities, to explore ways in which these communities in Seoul (Seoul) develop and employ adroit language practices to struggle within social spaces, and to contest positivist ascriptions.
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Arta, Ketut Sedana. "Vihara in the Middle of Thousand Temples (History, Process, and Implications of Religious Conversion from Hinduism to Buddhism in Alasangker Village, Buleleng District, Buleleng Regency-Bali)." In Proceedings of the 4th International Conference on Law, Social Sciences, and Education, ICLSSE 2022, 28 October 2022, Singaraja, Bali, Indonesia. EAI, 2023. http://dx.doi.org/10.4108/eai.28-10-2022.2326373.

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MORENO, CARLOS RENATO DE ALBUQUERQUE, and Sandra Morais Ribeiro dos Santos. "ELEMENTOS DE APROXIMAÇÃO NA DIVERSIDADE RELIGIOSA: UMA ABORDAGEM TEOLÓGICA SOBRE IDEIAS SIMILARES NOS ESCRITOS SAGRADOS DO CRISTIANISMO, TAOÍSMO E HINDUÍSMO." In Enfoc - Encontro de Iniciação Científica e Fórum Científico, Seminário PIBID - Programa Institucional de Bolsa de Iniciação à Docência. Recife, Brasil: Even3, 2021. http://dx.doi.org/10.29327/153545.16-44.

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Faria, Patricia Souza de. "O sagrado e o monstruoso: a arte religiosa indiana na imaginação de cronistas europeus do século XVI." In Encontro da História da Arte. Universidade Estadual de Campinas, 2008. http://dx.doi.org/10.20396/eha.4.2008.3847.

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Investigamos como os cronistas portugueses e viajantes do século XVI foram tomados pelo impacto da arquitetura e da escultura religiosas que encontraram na Índia, através da análise dos escritos ou das ilustrações que acompanharam suas obras. As considerações de F. Haskell em History and its images foram inspiradoras, pois o autor demonstrou como as imagens do passado, tal como as ruínas – incluindo as demais fontes visuais – aguçaram a imaginação de eruditos e estimularam a produção de conhecimento histórico. Joan-Pau Rubiés identificou como missionários e viajantes europeus tentaram compreender a existência de uma sociedade urbanizada – com magníficas construções religiosas – e “idólatra” na Índia meridional. Partindo das considerações de Sylvie Deswarte, perseguiremos o impacto das mencionadas imagens na obra do humanista D. João de Castro e de Domingos Paes. Trataremos das representações visuais sobre a arte religiosa da Índia contidas no “Códice Casanatense” e na obra do viajante Jan Huygen van Linschoten. Partha Mitter reflete como as imagens hindus, suas esculturas, sua iconografia suscitaram problemas de assimilação pelos europeus. Muitas das considerações sobre as imagens indianas e seus significados foram formados nos contatos iniciais dos viajantes europeus que partiram para Ásia no final da Idade Média, quando foram reproduzidos estereótipos populares para caracterizar os deuses indianos: seriam “monstros”. Perscrutamos em que medida os cronistas e viajantes do século XVI – que chegaram à Índia em um período de contatos regulares entre asiáticos e europeus – mantiveram os estereótipos forjados no período precedente.
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Reports on the topic "Religion / Hinduism"

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Editors, Intersections. Everyday Religion and Sustainable Environments in the Himalayas. Intersections, Social Science Research Council, February 2024. http://dx.doi.org/10.35650/int.4046.d.2024.

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This article describes the multi-year effort by the India and China Institute at the New School to study the practice of Hinduism, Buddhism, Jainism, Sikhism, and the indigenous Bon tradition of Tibet by Himalayan populations.
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Yilmaz, Ihsan, and Nicholas Morieson. Civilizational Populism Around the World. European Center for Populism Studies (ECPS), July 2022. http://dx.doi.org/10.55271/pp0012.

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This article addresses an issue of growing political importance: the global rise of civilizational populism. From Western Europe to India and Pakistan, and from Indonesia to the Americas, populists are increasingly linking national belonging with civilizational identity—and at times to the belief that the world is divided into religion-based civilizations, some of which are doomed to clash with one another. As part of this process, Hinduism, Buddhism, Islam, and Christianity have all been commandeered by populist parties and movements, each adept at using the power of religion—in different ways and drawing on different aspects of religion—to define the boundary of concepts such as people, nation, and civilization.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Howard, Joanna. Vulnerability and Poverty During Covid-19: Religious Minorities in India. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.014.

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The Covid-19 pandemic has had direct and indirect effects on religiously marginalised groups, exacerbating existing inequities and undermining the ambitions of Sustainable Development Goals (SDGs) to reach (and include) those ‘furthest behind’. Religious inequalities intersect with other inequalities to compound vulnerabilities, particularly the convergence of low socioeconomic status, gender inequality, and location-specific discrimination and insecurity, to shape how people are experiencing the pandemic. This policy briefing, written by Dr Joanna Howard (IDS) and a co-author (who must remain anonymous for reasons of personal security), draws on research with religious minorities living in urban slums in Tamil Nadu and Karnataka states in India. Findings show that religiously motivated discrimination reduced their access to employment and statutory services during the pandemic. Harassment and violence experienced by Muslims worsened; and loss of livelihoods, distress, and despair were also acutely experienced by dalit Hindus. Government response and protection towards lower caste and religious minorities has been insufficient.
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