Relevant bibliographies by topics / Women Women Women Women Hindu women Hindu women Hinduism

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

Academic literature on the topic 'Women Women Women Women Hindu women Hindu women Hinduism'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Women Women Women Women Hindu women Hindu women Hinduism"

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Dasgupta, Koushiki. "Textualing Women as ‘Hindu’." Indian Historical Review 44, no. 2 (December 2017): 270–84. http://dx.doi.org/10.1177/0376983617726640.

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Institutional interpretation on Hindu womanhood is one of the vague areas of historical research in modern India. The rise and growth of ‘new’ Indian womanhood in late nineteenth century put forward a number of unresolved issues like domesticity, conjugality, sexuality public service, motherhood, companionate marriages and others into the nationalist arena and a few pamphlets were published in twentieth century to redress these issues from an ultra-gendered platform. One such interpretation came from the Bharat Sevashram Sangha which not only challenged the notions of ‘neo’ womanhood of nineteenth century, but also provided one sanctified ideal of Hindu womanhood based on the alternative mode of Hindutva, if not Hindu nationalism. Swami Vedananda’s Hindu Narir Adorsho O Sadhona (The Ideals and Vows of the Hindu Women) could be cited as an excellent example of how obscure references from classical Hinduism were used to ‘legitimise’ and ‘revive’ the past for the reconstruction of Hindu womanhood at a time when a hegemonic middle-class culture had already been consolidated on the language of nationalist modernity. Bharat Sevashram Sangha and, for example, Swami Vedananda completely rejected modernity as an offshoot of colonialism; a paradox which defined woman both as self-conscious subject and as passive recipients of reform. The present article seeks to analyse the text of Swami Vedananda as a counter narrative of colonial/nationalist modernity on Hindu womanhood and traces the reasons why the Sangh failed to resolve the question of ‘female masculinity’ it had once proposed to work on.
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Alit Putrawan, I. Nyoman, I. Nyoman Sirta, and I. Gusti Ngurah Sudiana. "Paradara Dalam Delik Kesusilaan Di Kota Denpasar: Persepektif Hukum Hindu." Jurnal Penelitian Agama Hindu 3, no. 1 (June 10, 2019): 80. http://dx.doi.org/10.25078/jpah.v3i1.820.

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<p><em>Crimes against women (paradara) often occured in people's lives. Moral degradation and decency as one of the opposite causes, the victims were Hindu women, such as rape, adultery, sexual abuse and child copulation. Hindu women used the object of abuse for the perpetrators of paradara. Paradara and dispute laws were laws that could be accepted according to the provisions of the Criminal Code and also the provisions of Law No. 23 of 2002 and Law No. I7 of 2016 concerning the protection of children with a maximum prison sentence of 20 years. Paradara and following the moral dispute, which took place in the city of Denpasar, carried out by individuals or groups of people in connection with Hindu women were seen as being weak and easily harassed by supporters. Women in Hinduism</em><em> </em><em>were very respected and also honored, because Hindu women who gave birth succeeded in winning the continuity of Hinduism. Once approved, the woman would receive prosperity and where women were harassed then the misery and destruction would be obtained. If there was a crime, Paradara applied Hindu law as a death sentence, the purpose of the application of punishment is to provide peace and harmony</em></p>
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Krishnaleela, S. "Comparative Study of Personal Law in India." Shanlax International Journal of Arts, Science and Humanities 7, no. 4 (April 1, 2020): 121–27. http://dx.doi.org/10.34293/sijash.v7i4.2374.

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A woman was considered less than a full human, an object to be transferred by her male guardian. Though the turn in rights and behavior hasn’t quite corrected itself, women, possibly in a better place today than ever before -women are uniformly discriminated in India concerning all religions. Poly gamy forms a key basis for discrimination among Muslim women. In Christians, a wife can claim separation only on the adultery of the husband and his change of profession of Christianity to some other religion and marrying other women -There are different inheritance rules among the male and female Hindus. All this discrimination among the Indian women have to without any distinction be they Christian, Hindu, Muslim, Parsi, Sikh or Buddhist take what is best in all laws and frame a Uniform Civil Code - This article critically examines the uniform discrimination of women in India among Hindu, Muslim and Christian female marriage, Divorce and succession.
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Adhiputra, Made Wahyu. "KEWIRAUSAHAAN MANDIRI PEREMPUAN BERBASIS KEARIFAN LOKAL DAN FILOSOFI HINDU DI BALI." Jurnal Riset Ekonomi dan Manajemen 16, no. 2 (November 10, 2016): 237. http://dx.doi.org/10.17970/jrem.16.160206.id.

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ABSTRACTThe topic focus on human resource development by education and entrepreneur training based on potention and local wisdom in pushing the gender equele and empowerment of women according the third aspec of MDGs. The aim of this research are: (1) to identify the necessary and local potention which use indenpenden effort for woman in Bali Province in acceleration of economic development. (2) To make design enterpreneur training model for woman based on local wisdom and can be use as acceleration of economic development in Bali Province. This result showed that 1) Many effort based on local potential spreedheaded by woman, can be developed in the area of economic acceleration. 2) Indigenous woment have Bali in entrepreneurship that “‘’bani meli bani ngadep’’. This sentence means “brave dare buy sell”. Based on Hinduism philosophy: Tri Hita Karana (Three Holy Deeds) which focusing on the balance of good relation between human and God, among human, and human with their surrounding or environment.
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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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Saeed, Naima, Tansif ur Rehman, and Hina Shahzadi. "Socio-Economic Conditions Of Hindu Women In Karachi With Special Reference To Narainpura Karachi." Pakistan Journal of Gender Studies 15, no. 1 (September 8, 2017): 105–22. http://dx.doi.org/10.46568/pjgs.v15i1.130.

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The religious minority constitutes an anomaly within the discourse of national identity in Pakistan. They become an anomaly because their existence as citizens of Pakistan highlights the contradictions within the theory that, the State of Pakistan was created for the Muslims of the Indian subcontinent. Hindus are the largest religious minority in Sindh, but facing discrimination at all levels, i.e., economic, social, political, and legal. They are living as a second-class citizen of the country. While, the women who belong to these minority groups are facing double discrimination, firstly as a woman, and then as a Hindu. It is an exploratory research which was conducted in Narainpur (Karachi), which is one of the oldest residential areas of the city, and represents the largest population of Hindu minority, i.e., 60,000 to 70,000. The entire population of Narainpur comprises of poor and lower middle class, as most of the population works as sweepers, housemaids, laborers in KMC, and sellers. Interview schedule was used to collect data from the respective respondents. Result show that health conditions of the women of this locality needs improvement.
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Duttagupta, C., S. Sengupta, M. Roy, D. Sengupta, P. Bhattacharya, P. Laikangbam, S. Roy, S. Ghosh, and R. Das. "Are Muslim women less susceptible to oncogenic human papillomavirus infection? A study from rural eastern India." International Journal of Gynecologic Cancer 14, no. 2 (2004): 293–303. http://dx.doi.org/10.1136/ijgc-00009577-200403000-00016.

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Muslim women are known to have lower incidences of cervical cancer and/or human papillomavirus (HPV) infection. Here we aim to determine any association that may be present between the oncogenic HPV16/18 infections and abnormal cytological lesions along with demographic and other attributes among Indian Muslim women (n = 478) and compare with the neighboring Hindus (n = 534) from a prospective cohort study. Agewise distribution of both subject-groups is similar. HPV16/18 infection is present in 9.6% Muslims and 7.5% Hindu women. Jointly atypical cells of undetermined significance (a typical cells of undetermined significance) and HPV16/18 are present in seven Muslim and two Hindu women. No high squamous intraepithelial lesions or cervical cancer is detected at the baseline. HPV16/18 infections show trends that varied with age, a nonlinear trend among Muslim women. In Hindu women the prevalence is highest at age ≤24 years, which linearly drops with increasing age. Abnormal cytology increases significantly in both religion-groups with increasing age. The data show that these Indian Muslim women are equally susceptible to HPV16/18 infection and for the development of abnormal cytology. There is a paucity in epidemiological data, which justifies the need to screen women of all religions for cervical cancer (that includes oncogenic HPV testing).
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Emadi, Hafizullah. "Repression and endurance: anathematized Hindu and Sikh women of Afghanistan." Nationalities Papers 44, no. 4 (July 2016): 628–45. http://dx.doi.org/10.1080/00905992.2016.1153613.

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Hindus and Sikhs, longtime minority religious communities in Afghanistan, have played a major role in the social, cultural, and economic development of the country. Their history in Afghanistan has not been faithfully documented nor relayed beyond the country's borders by their resident educated strata or religious leaders, rendering them virtually invisible and voiceless within and outside of their country borders. The situation of Hindu and Sikh women in Afghanistan is significantly more marginalized socially and politically. Gender equality and women's rights were central to the teachings of Guru Nanak, but gradually became irrelevant to the daily lives of his followers in Afghanistan. Hindu and Sikh women have sustained their hope for change and seized any opportunity presented to play a role in the process. Active participants in the social, cultural, and religious life of their respective communities as well as in Afghanistan's government, their contributions to social changes and the political process have gone mostly unnoticed and undocumented as their rights, equality, and standing in the domestic and public arena in Afghanistan continue to erode in the face of continuous discrimination and harassment.
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Pillai, Rupa. "A Hinduism of their Own: Emerging Guyanese Hindu Reading Practices in New York City." Journal of Hindu Studies 13, no. 2 (August 1, 2020): 122–43. http://dx.doi.org/10.1093/jhs/hiaa010.

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Abstract Immigrating to New York City presents new issues for Indo--Guyanese, especially as many find themselves in lower class positions while navigating a racial structure distinct from Guyana. A subset of these Indo--Guyanese Americans, particularly middle class women as well as the 1.5-- and second generation, believes Guyanese Hinduism, the forms of Hinduism adapted to the Guyanese context, must adapt again to continue to be relevant to the community in their new home. Central to their call is questioning the religious authority of pandits. As I will discuss, pandits occupy a powerful position in Guyanese Hindu community that extends beyond the religious sphere. The key to their authority lies in their ability and skill to read and interpret Hindu scripture. However, I argue the realities of migration have resulted in a questioning of religious authority and how pandits read these texts. With some Guyanese Hindus uncertain of the reliability of their pandit’s reading of scriptural text, there is a desire to engage in a Hinduism untainted by the biases of pandits. The presumed truth held within Hindu scripture has inspired some devotees to return to the text or rather to engage the text on their own for the first time. As a result, new reading practices are appearing within the community, which encourages Guyanese Hindus to craft a Hinduism that will serve them.
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Puspa, Ida Ayu Tary, I. Made Iwan Indrawan Jendra, and Ida Bagus Subrahmaniam Saitya. "FAKTOR-FAKTOR PENYEBAB PEREMPUAN HINDU BEKERJA PADA INDUSTRI BANTEN." VYAVAHARA DUTA 15, no. 1 (March 31, 2020): 19. http://dx.doi.org/10.25078/vd.v15i1.1436.

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<p>Ceremonies in Hinduism are carried out by people in their daily lives or certain<br />days. This gives an opportunity for Balinese women to play a role in the preparation of ceremonies as a means of offering at the ceremony. In this era of globalization because many Balinese women work in the public sector as employees, lecturers, medical staff, and others, causing them to have less time in preparing the ceremony. This gives an opportunity for Balinese women who love and pursue upakara to do so. There are those who make offerings as a home industry and some who work on a shop that prepares services based on orders. Hindu women who work in the banten industry, one of them is in the Desa Pakraman Penatih Denpasar Bali as the center of the banten industry is driven by two factors, namely the presence of internal and external factors. The internal factor is to increase family income and the desire to be independent. As for the external factors because of the opportunities and opportunities also because of the husband. These factors make Hindu women who work in the banten industry earn their own income that can be used for their needs independently and also for family needs.</p>
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Dissertations / Theses on the topic "Women Women Women Women Hindu women Hindu women Hinduism"

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Orr, Leslie C. "Hindu temple women of the Chola period in south India." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=41248.

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This study examines the situation and activities of Hindu temple women (devadasis) in the 9th-13th centuries, as revealed in Tamil inscriptions. These temple women, unlike their male counterparts or the devadasis of more recent times, were not primarily identified as temple servants, with professional expertise or ritual responsibilities, but were instead defined with reference to a particular status, predicated on relationship with a temple. This relationship was secured through the donations that temple women made to temples. In the course of the Chola period, the status of "temple woman" became increasingly well-defined and the numbers of temple women increased, while other types of women disappeared from public view. Temple women's strengthening links with--but marginal positions in--the temple are analyzed in this study with reference to the changes that occurred during this period in the structure of the temple and in the temple's position within the social environment.
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Hedman, Hanna. "Hindu goddesses as role models for women? : a qualitative study of some middle class women’s views on being a woman in the Hindu society." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3627.

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Denna uppsats baseras på en fältstudie genomförd i Faridabad, Indien våren 2007. Syftet är att undersöka vilken roll hinduiska gudinnor spelar för kvinnor. För att uppfylla det syftet studeras också de intervjuade kvinnornas underliggande uppfattningar om jämställdhet.

För att kunna uppfylla syftet med uppsatsen har en kvalitativ metod använts och 19 intervjuer har genomförts. Informanterna har fått svara på frågor som handlar om att vara kvinna i det hinduiska samhället och deras åsikter om hur kvinnors situation bör ändras. När resultaten från intervjuerna analyserats har jag inspirerats av tidigare forskning om genus och Hinduism.

I den hinduiska mytologin finns både gudar och gudinnor. Att dyrka gudinnor kan ses som en källa till makt och inspiration för kvinnor. Därför har jag studerat om informanterna ser på gudinnorna som förebilder. Resultaten visar att det är svårt att avgöra om så är fallet. Ungefär hälften av informanterna sade att det ser gudinnorna som förebilder. I motsats till tidigare forskning nämnde inte informanterna de gudinnor som representerar de egenskaper som den ideala hustrun ska besitta, istället nämndes stridsgudinnan Durga. Tidigare forskning visar dock att även de självständiga gudinnorna som beskrevs av informanterna som förebilder är en del av den patriarkala strukturen. Under intervjuerna framgick att rollen att vara en bra hustru och mor värdesätts högt av informanterna. Detta kan, enligt mig, kopplas till det mest framträdande resultatet som framkom i synen på vad jämställdhetsuppfattningen baseras på. Det gäller uppfattningen om att män och kvinnor föds med olika egenskaper. I motsats till genusteori förstås inte skillnader mellan män och kvinnor som främst socialt konstruerade.


This report is based on a field study that was carried out in Faridabad, India in the spring of 2007. The aim is to study what role the Hindu goddesses play for Hindu women. To fulfil this purpose I am also studying the interviewed women’s underlying understanding regarding gender equality.

To fulfil the aim a qualitative method was chosen and 19 interviews were completed. The informants answered questions about being a woman in the Hindu society and their opinions on how to change women’s situation. While analysing the results I was inspired by previous research on gender and Hinduism.

In the Hindu mythology there are both gods and goddesses. Worshipping goddesses can be seen as a source of power and inspiration for women. Therefore I wanted to study if the informants look at the goddesses as role models. The results show that it is difficult to determine whether or not that is the case. Approximately half of the informants said that they looked at the goddesses as role models. In contrast to previous research the informants did not mention the goddesses that are represented with qualities that the ideal wife should posses, instead Durga, the fight goddess, was mentioned. However, previous research also shows that the independent goddesses that were described as role models by the informants are a part of a patriarchal structure. During the interviews the role of being a good wife and a mother is described as the most important thing for the informants. This can, according to me, be related to the most significant result on what the understanding of gender equality is based on. This is the opinion that men and women are born with different qualities. In contrast to the gender theory, the differences between men and women are not understood as primarily socially constructed.

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Hembroff, Nicole, and University of Lethbridge Faculty of Arts and Science. "Orthodox Hindu attitudes to menstruation / Nicole Hembroff." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2010, 2010. http://hdl.handle.net/10133/2600.

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Although menstruation is a biological process that occurs for women of a sexually mature age, many cultures associate it with symbols that shape and affect women's lives within these societies. This thesis examines orthodox Hindu beliefs about the origin and meaning of menstruation, which is fundamentally viewed negatively (i.e., adharmically). Drawing upon sources from the earliest to more recent Dharmasastra literature, the thesis demonstrates that orthodox Hindu menstrual taboos derive from menstruation's adharmic associations, which in turn affect attitudes towards women. The Dharmasastras also attempt to realign women with dharma by prescribing appropriate roles for them and act in tandem with the Hindu goddess tradition. Orthodox interpretations of Hindu goddesses configure these deities to serve as dharmic models "for" and " o f women, thereby transmitting dharma to women in ways that are perhaps more meaningful, accessible, and effective than the sastric literature alone. iv
viii, 102 leaves , 3 leaves of plates : ill. ; 29 cm
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Deshpande, Chitra. "Empowerment through Hindu nationalism? : examining gender relations in the Shiv Sena." Thesis, University of Oxford, 2005. http://ora.ox.ac.uk/objects/uuid:ab20698f-d74f-441e-be60-dbfd625b0114.

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This dissertation explores whether women and men can be empowered through cultural nationalism based on religious/ethnic identities. Religious fundamentalism is typically not associated with women's empowerment. As a patriarchal, Hindu nationalist party that advocates violence, the Shiv Sena is also an unlikely agent of women's empowerment. Yet, the Sena has been attracting numerous women who claim to have gained confidence through the party. Using the Shiv Sena as my case study, I interviewed four male and seven female Shiv Sena members using the biographic narrative method. By examining their biographic narratives and interviews of their families and colleagues, I was able to delineate the different empowerment cycles for men and women in Shiv Sena and determine each participant's level of empowerment. The empowerment framework defined by Jo Rowlands (1997), which distinguishes between personal, collective, and relational empowerment, serves as the basis of my assessment of women's and men's empowerment. As violence is generally disregarded as a means of empowerment, I discuss it in relation to the construction of empowering cultural identities. While establishing theoretical frameworks regarding empowerment, cultural identity and gender, I also examine the disempowerment of Maharashtrians (whom Shiv Sena originally represented) by the socio-economic and historical conditions of Bombay, India. I then demonstrate how Shiv Sena, led by its Chief, Bal Thackeray, has constructed a new hegemonic masculine identity for Maharasthrian men as a means of empowerment. In the final chapters, I examine Shiv Sena's impact on the lives of individual women and men. This analysis revealed that despite the patriarchal constraints imposed by the Sena, women were becoming personally empowered in both the private and public spheres. In contrast, while Shiv Sena men were achieving collective empowerment in the public sphere, they had more difficulty becoming personally empowered in both the home and workplace.
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Hole, Elizabeth Åsa. "Neither here - nor there : an anthropological study of Gujarati Hindu women in the diaspora /." Uppsala : Institutionen för kulturantropologi och etnologi, Uppsala universitet [distributör], 2005. http://publications.uu.se/theses/abstract.xsql?dbid=6218.

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Mukhopadhyay, Maitrayee. "#Brother, there are only two Jatis - men and women' : construction of gender identity; women, the state and personal laws in India." Thesis, University of Sussex, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.260834.

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Boyle, Corinne E. "Daughters, brides, and devoted wives changing perspectives of Hindu women /." Click here for access, 1999. http://cameldev.conncoll.edu/Libraries/documents/Boyle_Dissertation.pdf.

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Prag, Hanita T. "The coping resources and subjective well-being of dual-career Hindu mothers." Thesis, Nelson Mandela Metropolitan University, 2007. http://hdl.handle.net/10948/593.

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With the increasing number of women entering the labour force internationally, the role of women is changing. Consequently, researchers are pressed to investigate how females of all cultures balance their work and family responsibilities. Amongst Hindu couples, this issue can either be a source of tension or positive support. An overview of literature indicates that the psychological aspects of dual-career Hindu women have received little attention in South Africa. The current study aimed to explore and describe coping resources and the subjective well-being of full-time employed Hindu mothers. The study took the form of a non-experimental exploratory-descriptive design. Participants were selected through nonprobability convenience sampling. The sample of the study consisted of sixty full-time employed Hindu mothers between the ages of 25 and 45 years of age who had at least one dependent primary school child aged between 7 to 12 years. Various questionnaires were used to collect data for this study. These included a Biographical Questionnaire, The Coping Resources Inventory (CRI), The Satisfaction with Life Scale (SWLS), and The Affectometer 2 (AFM2). Data was analysed by means of descriptive statistics. Cronbach’s coefficient alphas were utilised to calculate the reliability of the scores of each questionnaire. A multivariate technique was used to determine the amount of clusters formed. A non-hierarchical partitioning technique known as K-means cluster analysis was utilised in this study. An analysis of variance (ANOVA) was utilised in order to compare the mean scores of the various clusters. A post-hoc analysis using the Scheffé test was computed to test for significant differences. Cohen’s d statistics was subsequently used to determine the practical significance of the differences found between the cluster means on each of the measures. The cluster analysis indicated three clusters that differed significantly from one another on all three measures. The results of the CRI indicated that the participants used cognitive and spiritual resources to assist them to cope with the transition from traditional to modern contemporary roles. It was also found that the participants with low coping resources had inferior subjective well-being compared to those who had average and high CRI scores. The findings indicated that the participants were generally satisfied with their lives and experienced high levels of positive affect and low levels of negative affect. However, as a group there was a trend for the participants to have experienced slightly lower levels of global happiness or slightly negative affect. The results of this study broadens the knowledge base of positive psychology with respect to the diverse cultures and gender roles within South Africa. Overall, this study highlighted the value and the need for South African research on the coping resources and subjective well-being of dual-career Hindu mothers.
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Augustine, Mercy. "Women awake, arise, and celebrate your womanhood." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0854.

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Menon, Kalyani Devaki. "Dissonant subjects: Women in the Hindu nationalist movement in India." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available full text, 2002. http://wwwlib.umi.com/cr/syr/main.

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Books on the topic "Women Women Women Women Hindu women Hindu women Hinduism"

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Sharma, Ram Padarth. Women in Hindu literature. New Delhi: Gyan Pub. House, 1995.

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Subbamma, Malladi. Hinduism and women. Delhi: Ajanta Publications, 1992.

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Barooah, Jeuti. Single women in Assamese Hindu society. New Delhi: Gyan Pub. House, 1993.

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Women in Indian mythology. New Delhi: Rupa & Co., 2011.

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Women in ochre robes: Gendering Hindu renunciation. Albany: State University of New York Press, 2004.

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Dhruvarajan, Vanaja. Hindu women and the power of ideology. New Delhi: Vistaar Publications, 1989.

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Dhruvarajan, Vanaja. Hindu women and the power of ideology. [Granby], Mass: Bergin & Garvey, 1989.

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Women in the Hindu tradition: Rules, roles, and exceptions. Abingdon: Routledge, 2010.

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Bose, Mandakranta. Women in the Hindu tradition: Rules, roles, and exceptions. Abingdon: Routledge, 2010.

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Bose, Mandakranta. Women in the Hindu tradition: Rules, roles, and exceptions. Abingdon: Routledge, 2010.

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Book chapters on the topic "Women Women Women Women Hindu women Hindu women Hinduism"

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Patton, Laurie L. "Hindu Rituals on Behalf of Women: Notes on First Principles." In Woman and Goddess in Hinduism, 149–71. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119925_8.

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Pechilis, Karen. "Hindu Women Gurus." In Encyclopedia of Psychology and Religion, 817–20. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_9318.

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Pechilis, Karen. "Hindu Women Gurus." In Encyclopedia of Psychology and Religion, 1079–82. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_9318.

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Gupta, Charu. "Hindu Women, Muslim Men." In Sexuality, Obscenity, Community, 268–320. New York: Palgrave Macmillan US, 2001. http://dx.doi.org/10.1057/9780230108196_7.

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Dimitrova, Diana. "Hinduism and Gender: Mythologizing and Othering Women." In Hinduism and Hindi Theater, 97–157. New York: Palgrave Macmillan US, 2016. http://dx.doi.org/10.1057/978-1-137-59923-0_5.

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Pintchman, Tracy. "Conclusion: Reimagining the Hindu Feminine." In Woman and Goddess in Hinduism, 219–28. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230119925_11.

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Spina, Nanette R. "Women and the Goddess." In Women’s Authority and Leadership in a Hindu Goddess Tradition, 211–35. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-58909-5_8.

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Leslie, Julia. "Recycling Ancient Material: An Orthodox View of Hindu Women." In Women in Ancient Societies, 233–51. London: Palgrave Macmillan UK, 1994. http://dx.doi.org/10.1007/978-1-349-23336-6_13.

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Joshee, Reva, and Karen Sihra. "Shakti as a Liberatory and Educative Force for Hindu Women." In Gender, Religion and Education in a Chaotic Postmodern World, 73–82. Dordrecht: Springer Netherlands, 2012. http://dx.doi.org/10.1007/978-94-007-5270-2_5.

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Menon, Usha. "Odia Hindu Ways of Thinking." In Women, Wellbeing, and the Ethics of Domesticity in an Odia Hindu Temple Town, 57–75. India: Springer India, 2013. http://dx.doi.org/10.1007/978-81-322-0885-3_3.

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Conference papers on the topic "Women Women Women Women Hindu women Hindu women Hinduism"

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Segara, I. Nyoman Yoga. "Balinese Hindu Women." In Proceedings of the 1st Annual Internatioal Conference on Social Sciences and Humanities (AICOSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/aicosh-19.2019.38.

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Punia, I., Ni Luh Kebayantini, and M. Adityanandana. "The Shifting Role Of Balinese Hindu Women In Religious Life In Denpasar." In Proceedings of the First International Seminar on Languare, Literature, Culture and Education, ISLLCE, 15-16 November 2019, Kendari, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.15-11-2019.2296254.

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Wulandari, Puspita, Achmad Hufad, and Siti Nurbayani. "The Status and Role of Women in The Community of Suku Dayak Hindu Budha Bumi Segandhu Indramayu." In 1st UPI International Conference on Sociology Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icse-15.2016.33.

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Kurniasari, Ni Gusti Ayu Ketut, Eni Maryani, Dadang Sugiana, and Evie Ariadne Dewi. "The Existence of Balinese Hindu Women in the Aspect of Political Communication Study at Bali Women's Hindu Politician in Bali Provincial People's Legislative Council." In Proceedings of the 1st Workshop on Multidisciplinary and Its Applications Part 1, WMA-01 2018, 19-20 January 2018, Aceh, Indonesia. EAI, 2019. http://dx.doi.org/10.4108/eai.20-1-2018.2281880.

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Reports on the topic "Women Women Women Women Hindu women Hindu women Hinduism"

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Maheshwar, Seema. Experiences of Intersecting Inequalities for Poor Hindu Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.012.

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Through first-hand accounts of marginalisation and discrimination, the research paper in question explores the reality of life in Pakistan for poor Hindu women and girls who face intersecting and overlapping inequalities due to their religious identity, their gender and their caste. They carry a heavy burden among the marginalised groups in Pakistan, facing violence, discrimination and exclusion, lack of access to education, transportation and health care, along with occupational discrimination and a high threat of abduction, forced conversion and forced marriage.
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Tadros, Mariz. Violence and Discrimination against Women of Religious Minority Backgrounds in Pakistan. Institute of Development Studies (IDS), November 2020. http://dx.doi.org/10.19088/creid.2020.003.

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The theme of this special collection of papers, the lived experiences of women who belong to religious minorities, has been a blind spot both in international development policy engagement and in much of the international scholarship on women, security and peace. Women who belong to religious minorities, who are socioeconomically excluded and are vulnerable to multiple sources of gender-based violence in Pakistan seem to have fallen through the cracks of the ‘leave no one behind’ agenda. The aim of this volume is to shed light on the day-to-day experiences of women and their families who belong to the Ahmadiyya, Christian, Hindu and Hazara Shia religious minorities in Pakistan. Each of the papers in this collection exposes the complexity of the intersections of gender, class and religious marginality in shaping the realities for women from these religious minorities.
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