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1
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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CROUCH, Melissa. "Promiscuity, Polygyny, and the Power of Revenge: The Past and Future of Burmese Buddhist Law in Myanmar." Asian Journal of Law and Society 3, no. 1 (February 26, 2016): 85–104. http://dx.doi.org/10.1017/als.2016.5.
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AbstractMyanmar is the only Buddhism-majority country in the world that has developed and maintained a system of family law for Buddhists enforced by the courts. This article considers the construction of Burmese Buddhist law by lawyers, judges, and legislators, and the changes made through legislative intervention in 2015. It begins by addressing the creation and contestation of Burmese Buddhist law to demonstrate that it has largely been defined by men and by its perceived opposites, Hinduism and Islam. Three aspects of Burmese Buddhist law that affect women are then examined more closely. First, Burmese Buddhist law carries no penalties for men who commit adultery, although women may risk divorce and the loss of her property. Second, a man can take more than one wife under Burmese Buddhist law; a woman cannot. Third, restrictions on Buddhist women who marry non-Buddhist men operate to ensure the primacy of Burmese Buddhist law over the potential application of Islamic law. This article deconstructs the popular claim that women are better off under Burmese Buddhist law than under Hindu law or Islamic law by showing how Burmese Buddhist law has been preoccupied with regulating the position of women. The 2015 laws build on this history of Burmese Buddhist law, creating new problems, but also potentially operating as a new source of revenge.
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SANKARAN, CHITRA. "Gendered Spaces in the Taipucam Festival, Singapore." Theatre Research International 28, no. 3 (October 2003): 245–58. http://dx.doi.org/10.1017/s0307883303001111.
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The Hindu festival of Taipucam celebrated in honour of the male god Murugan is one of the public festivals that Hindus in Singapore celebrate with a great deal of aplomb and ceremony. It takes on the hue of a carnival and is a major tourist attraction. At the centre of the festival is the male kavadi bearer. Beside him walks the docile woman carrying her pot of milk. In the Taipucam festival procession, there is clearly apparent an empowered male versus a subsidiary female space, which appears determinate and confined, marking a tentative emergence of a subversive ‘feminist’ space that attempts to grasp at a measure of empowerment for women.
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Choudhary, Ramesh, Sunil Gothwal, Swati Nayan, and B. S. Meena. "Common ritualistic myths during pregnancy in Northern India." International Journal of Contemporary Pediatrics 4, no. 5 (August 23, 2017): 1644. http://dx.doi.org/10.18203/2349-3291.ijcp20173628.
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Background: The development in science and technology has helped us to overcome the superstitions associated with pregnancy to some extent. Objective of present study was to record information about common ritualistic myths during pregnancy and after baby birth.Methods: It was a cross sectional observational study conducted in a tertiary care center. Information was collected from 200 admitted women who delivered in last 3 days with direct questions to mother.Results: Total 180 (90%) women were following the ritualistic myths. Mean age and mean parity was 30.1 years and 2.8 respectively. Sixty five percent women were belonging from rural background. Religion distribution was as follows 144 Hindu, 40 Muslim and 16 were others. Prevalence of the myths was 136 (94.4%), 32 (80%), 12 (75%) in Hindu, Muslim and other religions respectively. An inverse relation was observed between education level and acceptance of myth.Conclusions: Ritualistic myths during pregnancy and after birth were more common with low literacy, rural background and in Hindus.
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Setyawati, Ni Kadek. "KEDUDUKAN PEREMPUAN HINDU MENURUT HUKUM WARIS ADAT BALI DALAM PERSPEKTIF KESETARAAN GENDER." Jurnal Penelitian Agama Hindu 1, no. 2 (October 6, 2017): 618. http://dx.doi.org/10.25078/jpah.v1i2.310.
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<p><em>The Balinese adhere to the patrilineal system, so that inherited inheritance is a boy who has grown and married, while the daughter is not an heir. The consequences of this system greatly affect the position of women in terms of inheritance. The decision of Bali Province MUDP Number 01/Kep/Psm-3/ MDP Bali/X/2010 is a progress towards the position of women as heirs.</em></p><p><em>This study aims to answer two issues: (1) how the development of inheritance rights of Hindu women in Bali customary law and (2) how the status of Hindu women according to Balinese customary law in the perspective of gender equality.</em></p><p><em>Theories used to analyze problems are the gender theory of Anne Oakley, feminism theory of Charles Fourier, and the theory of justice from Aristotle. The research method used normative research by examining a number of rules about customary law relating to the inheritance of Hindu women who have not fully gained equal status with men as stipulated in the teachings of Hinduism.</em></p><p><em>The results obtained in the period before 1900 the life of Hindu society Bali applies the absolute purusa system which only recognizes heirs is a boy, but after 1900 there has been a development with some jurisprudence and there is a decision of Majelis Utama Desa Pakraman (MUDP) which states that women have the right to inherit, even though they are only entitled to enjoy the treasure Rich parents and after marriage get a tetatadan property and for parents who are able to give the treasure for the sake of maintaining the sustainability of his life, so with the rules at least happen gender equality.</em></p><p><em>The still strong patrilineal culture prevailing in indigenous Balinese society makes the position of women not fully acknowledged, even in the case of female decision making is not taken into account. The obligations of Hindu women in family, marriage and society are not much different from men's obligation, this should be a consideration to give women the opportunity to have equal status with men, especially in the customary law of Bali.</em><em></em></p>
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Reid, Lucy. "Women and the Sacred Earth: Hindu and Christian Ecofeminist Perspectives." Worldviews: Global Religions, Culture, and Ecology 11, no. 3 (2007): 305–23. http://dx.doi.org/10.1163/156853507x230573.
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AbstractWomen's voices within the Christian and Hindu traditions contain theoretical and practical resources for dealing with issues of ecological concern. Hinduism's teachings about Mother Earth and newly crafted eco-feminist theories in Christianity provide a philosophical context for regarding the earth as sacred. The Chipko movement, organized and implemented by local women, prevented the commercial harvesting of lumber and its consequent habitat destruction in India's Uttaranchal Province. In North America, members of Christian women's religious orders have converted many of their properties to organic gardening and teaching centers, and into wildlife sanctuaries. Both movements are providing models for ecological sustainability.
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Pasupuleti, Samba Siva Rao, Prasanta Pathak, and Santosh Jatrana. "HINDU–MUSLIM FERTILITY DIFFERENTIAL IN INDIA: A COHORT APPROACH." Journal of Biosocial Science 49, no. 2 (June 13, 2016): 147–72. http://dx.doi.org/10.1017/s0021932016000262.
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SummaryHindus and Muslims together account for 94% of the population of India. The fertility differential between these two religious groups is a sensitive and hotly debated issue in political and academic circles. However, the debate is mostly based on a period approach to fertility change, and there have been some problems with the reliability of period fertility data. This study investigated cohort fertility patterns among Hindus and Muslims and the causes of the relatively higher level of fertility among Muslims. Data from the three National Family Health Surveys conducted in India since the early 1990s were analysed using a six-parameter special form of the Gompertz model and multiple linear regression models. The results show a gap of more than 1.3 children per woman between those Muslim and Hindu women who ended/will end their reproductive period in the calendar years 1993 to 2025. The socioeconomic and demographic characteristics of Muslims explain 31.2% of the gap in fertility between Muslims and Hindus, while the desire for more children among Muslims explains an additional 18.2% of the gap in fertility.
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Sadnyini, Ida Ayu. "PUNISHMENTS OF BRAHMIN WOMEN MARRIAGE TO MEN OF DIFFERENT CASTES IN BALI (IN THE PERSPECTIVE OF HINDU VALUES)." Mimbar Hukum - Fakultas Hukum Universitas Gadjah Mada 28, no. 3 (October 15, 2016): 544. http://dx.doi.org/10.22146/jmh.16693.
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ABSTRACT Brahmin women marriage to men of different castes in Bali is called intermarriage in terms of customary law, commonly is called asupundung. Punishments for such marriages still exist among people, especially patiwangi ceremonies and other social punishments. This study is conducted based on that issue. The research problems are how do punishmentsof Brahmin women marriage to men of different castes apply? How are marriage punishments in the perspective of Hindu values? The method used is empirical legal research using primary and secondary data which then are analyzed using legal theory, principles and teachings of Hinduism in qualitative descriptive and finally arguments are provided. Punishments for this marriage include: killed by jumping into the fire, drowned in a sea with a stone tied around legs, isolated, downgrading, not allowed to go home, refined language. These punishments in Hindu perspective are contrary to the teachings of Tri Hita Karana, Tri Kaya Parisudha, Vasudaiva, Kutumbakam, Tat WamAsi, Manusapada, Ardhanareswari, Akhroda, Ahimsa.
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Sahota, Peter. "Hegel’s Criticism of Hinduism: A Response." Hegel Bulletin 37, no. 2 (September 14, 2016): 305–17. http://dx.doi.org/10.1017/hgl.2016.20.
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AbstractThis paper offers a response to Hegel’s critique of Hinduism as explicated by Jon Stewart, by drawing on a variety of textual sources which are normative for Hinduism. In a first section, Hegel’s idea that the Hindu conception of the divine is too abstract to provide meaningful content is challenged by explicating the role of the Veda in Hinduism. A second section seeks to question the idea that the kind of naturalism available in Hinduism is necessarily incompatible with subjective freedom in the way that Hegel suggests. A third section engages with the specific empirical question regarding the subjective freedom of women in Hindu society which Hegel provides as one practical illustration of the lack of subjective freedom. Rather than providing a definitive rebuttal, the evidence adduced on all these points suggests a more heterogeneous picture of Hinduism than that which Hegel was able to provide.
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Das Acevedo, Deepa. "Just Hindus." Law & Social Inquiry 45, no. 4 (April 17, 2020): 965–94. http://dx.doi.org/10.1017/lsi.2020.1.
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What happens when courts reach “good” outcomes through “bad” reasoning? Are there limits to consequentialist jurisprudence? The Indian Supreme Court’s recent decision in IYLA v. State of Kerala offers important insights on both issues. IYLA, decided in September 2018, held that the Hindu temple at Sabarimala may not ban women aged ten to fifty from its premises even though devotees argue the exclusion is religiously mandated. Reactions to IYLA have been vehement and violent, and so far only two women in the prohibited age range have managed to visit the temple. Perhaps any outcome impinging on religious practice would have elicited such responses. Nevertheless, the Court’s analysis, which disregarded devotee perspectives in its eagerness to acknowledge the previously overlooked perspectives of women, is problematic insofar as it superficially upholds the Court’s reputation as a progressive institution while creating bad precedent by further damaging the “essential practices” doctrine. This article draws on case law and legal analysis to demonstrate how the Court’s reasoning paid short shrift to its own doctrines and to conflicting imperatives in the Indian Constitution. The Court’s (and ruling’s) failures underscore the extent to which winning good outcomes through bad reasoning should be sobering rather than satisfying.
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Suta, I. Made. "Fungsi dan Makna Lingga dalam Ajaran Agama Hindu." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 13, no. 2 (January 14, 2019): 88. http://dx.doi.org/10.25078/wd.v13i2.680.
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Hinduism is a religion that has given birth to a very complex culture in the field of astronomy, agricultural science, philosophy and other sciences. Likewise from this culture gave birth to worship facilities in the form of ancient relics, one of which was Lingga. Lingga is a symbol of fertility offered by the Indus valley civilization which is mainly associated with Shiva worship. Lingga can mean the manifestation of Lord Shiva which is described as Phalus which is usually placed above Yoni who describes men and women (Lingga-Yoni). The problem examined in this paper is how the function and meaning of Linga according to Hinduism in Indonesia. To answer these problems, data collection methods are used; literature studies, documents and observations and assisted with Religion and Symbol theory. Based on data data, it can be seen that the Lingga function is a religious function, namely strengthening, stabilizing Srddha Bhakti Hindus, then the function of fertility is by worshiping Lord Shiva through the media Lingga to invoke fertility on agriculture. Besides that, through worship Lingga has religious significance and symbolic meaning because Lingga is viewed from the religion as a symbol of worship before Lord Shiva. Lingga is believed to have magical powers so that Hindus draw closer to the presence of Ida Sang Hyang Widhi through the Lingga worship media in religious ceremonies such as piodalan in the Kahyangan Tiga / Jagat Temple. Symbolic meaning is Lingga as the symbol of Purusa (Akasa) and earth (Yoni) symbol of Pradana
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Singh, David Emmanuel. "Constructing ‘Alternative Masculinity’." International Journal of Asian Christianity 3, no. 1 (February 28, 2020): 85–106. http://dx.doi.org/10.1163/25424246-00301006.
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This paper examines evidence from the 19th century in support of the argument that the reformation of Hinduism was a strategy to persuade Indian Christians (and Muslims) to consider ‘homecoming’ (gharvāpasī). It focusses on ‘Hindu masculinity’ and highlights Lekhram’s distinctive perspective which undermines traditional patriarchy and offers relative equality to women through ‘positive discrimination’. This is argued with evidence from strī śikśā, rāmcandarjī kā saccā darśan and śrī kriṣṇa kā jīvancaritr as well as Shraddhananda’s editorial in kulliyāt-e ārya musāfir and Dayananda Saraswati’s satyārtha prakāsh.
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BANERJEE, SANDEEP, and SUBHO BASU. "Secularizing the Sacred, Imagining the Nation-Space: The Himalaya in Bengali travelogues, 1856–1901." Modern Asian Studies 49, no. 3 (September 29, 2014): 609–49. http://dx.doi.org/10.1017/s0026749x13000589.
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AbstractThis article examines changing conceptions of the Himalaya in nineteenth-century Bengali travelogues from that of a sacred space to a spatial metaphor of a putative nation-space. It examines sections of Devendranath Tagore's autobiography, written around 1856–58, before discussing the travelogues of Jaladhar Sen and Ramananda Bharati from the closing years of the nineteenth century. The article argues that for Tagore the mountains are the ‘holy lands of Brahma’, while Sen and Bharati depict the Himalaya with a political slant and secularize the space of Hindu sacred geography. It contends that this process of secularization posits Hinduism as the civil religion of India. The article further argues that the later writers make a distinction between the idea of a ‘homeland’ and a ‘nation’. Unlike in Europe, where the ideas of homeland and nation overlap, these writers imagined the Indian nation-space as one that encompassed diverse ethno-linguistic homelands. It contends that the putative nation-space articulates the hegemony of the Anglo-vernacular middle classes, that is, English educated, upper caste, male Hindus where women, non-Hindus, and the labouring classes are marginalized.
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Holtmann, Cathy, and Nancy Nason-Clark. "Preparing for Life: Gender, Religiosity and Education Amongst Second Generation Hindus in Canada." Religion and Gender 2, no. 1 (February 19, 2012): 57–79. http://dx.doi.org/10.1163/18785417-00201004.
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A hallmark of Hinduism is its respect for religious diversity. Amidst religious pluralism in a multicultural Canadian society this strength poses challenges for the second generation. Drawing on qualitative interview data from 57 ‘1.5’ and second generation university students, this article examines the roles that Hinduism and gender play in the process of identity construction in visible minority groups. These young people were raised in families where traditional Hindu religious and cultural practices were valued by immigrants as they creatively adjusted to Canadian society. Parents tried to actively involve their children in their way of life but were largely unable to assist them in articulating the meaning of Hindu rituals and beliefs. As a result, young men and women are caught between the values of their parent’s generation and those implicit in Canadian educational institutions. The secularism of this educational system, permeated by religious illiteracy, contributes to tensions and ambiguities in identity construction.
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Narasimhan-Madhavan, Deepa. "Gender, Sexuality and Violence: Permissible Violence Against Women During the Partition of India and Pakistan." Hawwa 4, no. 2-3 (2006): 396–416. http://dx.doi.org/10.1163/156920806779152237.
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AbstractAugust 15, 1947 marked the division of India and the birth of Pakistan and resulted in a mass migration of Hindus to India and Muslims to the newly formed Pakistan. This day also marked the worst communal violence in India's history. The threats to family, religion, national status and security during the partition magnified the tension over ownership and honor in female sexuality, leading to terrible violence inflicted against the women of both societies. The sexual violence that occurred during the time of the partition of India and Pakistan illustrated an extreme manifestation of the societal view of women's sexuality, namely the need to control and own her. The violence also illustrated how women's sexuality symbolically represented power in the arrangement of gender relations in both the Hindu and Islamic communities in India. This article will address these concepts of sexuality through the examination of the partition of India and Pakistan as a theatre, in which, due to the heightened emotion of the situation, sexuality and power became especially commingled.
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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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Apffel-Marglin, Frédérique, and Julia A. Jean. "Weaving the Body and the Cosmos." Worldviews: Global Religions, Culture, and Ecology 24, no. 3 (July 7, 2020): 245–84. http://dx.doi.org/10.1163/15685357-02402001.
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Abstract This paper explores the cultural context and ecological implications of two menstrual festivals in northeastern India: Rajaparba in Orissa and Ambuvaci in Kamakhya, Assam. We argue that these festivals are extremely fruitful sites to explore questions of women and power in religious communities where the Goddess is a central focus as well as their ecological implications for an integral worldview. These festivals, usually held at the beginning of the monsoon when the Hindu Goddess menstruates, are times when the earth is regenerated, when the body of the Goddess is regenerated, and when women and communities are regenerated in various ways. Participants report that pilgrimages to these festivals are indeed transformative and have positive impacts on their lives. As a result, we critique feminist arguments that claim that Hinduism is the basis for women’s social disempowerment, and as a result, the only meaningful social change must occur on a secular basis. We also use these festivals to critique contemporary feminist developmentalist ideologies.
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Aditi, I. Gusti Ayu. "Problematic and alternative solutions of different wangsa marriage at Balinese community in Lombok." International journal of social sciences and humanities 3, no. 2 (July 3, 2019): 84–94. http://dx.doi.org/10.29332/ijssh.v3n2.296.
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This study aims to conduct a study of different wangsa marriage at Balinese in Lombok. This phenomenon is related to the basis of the determination of the social stratification of Hindus in Lombok and finds a solution to the problem raised. This research was designed in interpretive descriptive research using an empirical juridical study model. Data source of this study consisted of two, namely primary and secondary. The results of the study found (1) the basis for determining the social stratification of Balinese Hindus in Lombok, namely, the interpretation of erroneous religious norms, namely from catur varna become catur wangsa. Catur varna uses the basis of guna (talent) and karma (tendency) in determining social stratification. Catur wangsa using birth is the basis for determining social stratification. In this regard, the patrilineal cultural traditions of Balinese Hindu community in Lombok calculate the kinship relationship of a child following his father's lineage. (2) with regard to changes in the determination of the social stratification system, women are psychologically pressured because of injustice to treatment. (3) the alternative is that if the marriage between the tri wangsa woman and the man outside tri wangsa is the marriage process of the ngerorod model or elopement.
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Limarandani, Ni Putu, Ahmad Sihabudin, and Mirza Ronda. "Inter-caste Marriage and the Impact on the Intra-cultural Communication Pattern of Balinese Hindu in Indonesia: An Ethnography Study." Asian Social Science 15, no. 3 (February 28, 2019): 40. http://dx.doi.org/10.5539/ass.v15n3p40.
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Intra-cultural communication of the Balinese community, acted as a representation of cultural and social identity. This intra-cultural relationship has consciously built relations of power in the life of the Balinese Hindu community including in very personal matters such as marriage. There are two kinds of marriages for Balinese Hindu, memadik (wooing) and ngerorod (eloping). The second married arose when women from high caste married with a man from a lower caste. In the Dutch colonial era, this kind of marriage was outlawed, since this time categorized as unexpected marriage. One of the consequences of eloping married, known as nyerod in Bali is a decline in the caste of the bride as same as the groom. Accordingly, the couple should change their ways of communication when they interact with the bride family. The aims of this paper is to describe the intra-cultural communications among the nyerod couple with their family and the indigenous environmental in Balinese Hinduism. The ethnography approach was taken to describing and analyzing the primary data from interview and observation. The result shows that the intracultural communication pattern among nyerod women and their parent, sibling and extended family, represent by their impression management. The foundation of interactions are the form of their identity which develops in four layers and bound by customary law.
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Perry, Cindy. "Bhai-Tika and “Tij Braka”: A Case Study in the Contextualization of Two Nepali Festivals." Missiology: An International Review 18, no. 2 (April 1990): 177–83. http://dx.doi.org/10.1177/009182969001800205.
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Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian worldview, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations, reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-Tika, a time of sister-brother worship, the example of one young man demonstrates contextualized participation in the actual event.
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Farook, Musthafa, and E. C. Haskerali. "Appropriated Islam: Hindu-Muslim cultural symbiosis and matriliny among the Mappilas of Kerala." Journal of Education Culture and Society 8, no. 2 (September 25, 2017): 268–74. http://dx.doi.org/10.15503/jecs20172.268.274.
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Marumakkathayam or the matrilineal form of inheritance is an important social institution that emerged in Kerala around the beginning of Ninth Century A.D. Some prominent sections in the Hindu community practised this system. Joint families under the headship of the eldest female member was a peculiar feature of this system. The male members were visitors of the household and the inheritance of the property went to the children of the female members. Gradually, the women became the owners of property. The system was also prevalent among the Mappilas of the land. Different reasons are attributed for the emergence of matriliny among them. But the conversion of the matrilineal Hindus to Islam is the real cause for adaptation of this institution in Muslim society.
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Routh, Deepa, and Suvendu Maji. "Understanding the Fertility Behavior of Bengali-speaking Hindu and Hindi-speaking Hindu Populations Occupying Similar Urban Locale of Kolkata, West Bengal: A Snapshot Regarding Family Planning Decision-making Process." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 21, no. 1 (February 28, 2021): 67–85. http://dx.doi.org/10.1177/0972558x21994682.
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This study was conducted to understand the fertility behavior between the two population groups speaking different languages: Bengali-speaking Hindus and Hindi-speaking Hindus. The study further attempts to study the perception and practice regarding contraception use and their decision-making ability. The present study was conducted in Kolkata, West Bengal. A total of 64 women (Bengali-speaking Hindus: 34 and Hindi-speaking Hindus: 30) ranging between 15 years and 44 years were chosen by convenience sampling method. Semi-structured interview schedule was employed to record the response of the participants. Sociodemographic profile of the participants and of their husbands and fertility history were collected using structured interview. Open-ended questions were asked to the participants to understand their perception about family planning. Case studies were also taken from each participant to know about their decision-making process of family planning. Descriptive statistic was carried out to analyze quantitative data, and for qualitative data, thematic analysis was carried out manually. Mean age of the participants was 33.1 years and that of their husbands was 40.2 years. Age at marriage was low in both the groups. Source of knowledge on contraceptives was mostly husband in both the populations. The husband (100%) played a dominant role in decision-making in both the groups. The role of in-laws played a dominant role in decision-making among the Hindi-speaking population. Withdrawal method was a common method of contraceptives in both the groups.
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Sathian, Brijesh, MG Ramesh Babu, Edwin R. Van Teijlingen, Indrajit Banerjee, Bedanta Roy, Supram Hosuru Subramanya, Elayedath Rajesh, and Suresh Devkota. "Ethnic Variations in Perception of Human Papillomavirus and its Vaccination among Young Women in Nepal." Nepal Journal of Epidemiology 7, no. 1 (July 13, 2017): 647–58. http://dx.doi.org/10.3126/nje.v7i1.17757.
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Background: The Human Papillomavirus (HPV) is strongly associated with cervical and other cancers. In women, cervical cancer is the third most common cancer. HPV infection can be largely prevented through vaccination of (adolescent) girls. At the same time, Nepal is a low-income country experiencing a cultural change in attitudes towards sex and sexual behaviour. However, in the adolescent population knowledge about HPV, factors associated with an increased risk of HPV and the existence of the vaccination is often low.Materials and Methods: This was a cross-sectional study with female students enrolled in health and non-health science courses in Pokhara, Nepal. The questionnaire included demographic details, knowledge and attitude questions related to HPV, associated risk behaviour and its vaccination. Descriptive statistics, including Chi-Square test, were used to identify statistically significant relationships. Ethical approval was granted by the relevant authority in Nepal.Results: Hindu religion (75.0 %; 95% CI: 70.9, 78.6) and Newari caste (75.5%; CI: 61.1, 86.7) were more aware about HPV, HPV vaccination. Hindus religion (55.6%; 95% CI: 51.2, 60.0) and Dalit caste (61.6%, 95% CI: 53.3, 69.4) more willing to be vaccinated than other religions and other castes, respectively. Not unsurprisingly, students on health-related courses had a greater awareness of HPV, HPV vaccination and were more willing to be vaccinated than students on other courses. Similar patterns of association arose for knowledge related to those sexually active at an early age; HPV risk and multiple sex partners; and fact that condoms cannot fully prevent the transmission of HPV.Conclusion: Knowledge about the link between HPV and (a) early sexual initiation, (b) having multiple sexual partners, and (c) the limited protection of condoms and other birth control measures was poor in our study compared to similar research conducted in other parts of the world. One key implication is the need for education campaigns in Nepal to educate young women and their parents about HPV, its risk factors and the benefits of vaccination.
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DeNapoli, Antoinette E. "A Female Shankaracharya?" Religion and Gender 9, no. 1 (July 24, 2019): 27–49. http://dx.doi.org/10.1163/18785417-00901002.
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Abstract This article examines the practices through which a female religious leader (guru) in India by the name of Trikal Bhavanta Saraswati (in shorthand, “Mataji”) constructs women’s alternative authority in a high powered lineage of male Hindu gurus called Shankaracharyas. Mataji’s appropriation of the Shankaracharya leadership demonstrates an Indic example of “dharmic feminism,” by virtue of which she advocates the female as normative and, through that radical notion, advances a dharmic platform for gender equality in institutions in which women rarely figure among the power elite. Through narrative performance, Mataji reshapes the boundaries of religious leadership to affirm new possibilities for female authority in a lineage that has denied women’s agency. Exploring her personal experience narratives and the themes they illuminate can shed light on why her leadership intervenes in an orthodox lineage of male authority to exercise alternative authority and exact transformation of contemporary Hinduism.
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Subrahmaniam Saitya, Ida Bagus, I. Made Pasek Subawa, and I. Komang Suastika Arimbawa. "Tindak Pidana Kekerasan Seksual Terhadap Anak Menurut Hukum Hindu." Kamaya: Jurnal Ilmu Agama 3, no. 2 (May 4, 2020): 135–43. http://dx.doi.org/10.37329/kamaya.v3i2.436.
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Laws are basically made with the aim of creating security and order in people's lives. Although the law was made to bring order to life, but in reality there are still many people who break them. One of the acts that often happens in society today is the exploitation of children. One of the cases of child exploitation that occurred as a case of child sexual abuse. The contributing factors are internal factors (such as the proximity of the perpetrator to the victim) and external factors (such as being away from the crowd). Because of that, efforts to protect children really need to be done. According to Law Number 23 of 2002, a child is given protection from the womb until he is 18 (eighteen) years old. In this regard, in Hinduism we can also find a legal term known as dharma. Hindu law is divided into two, namely public law (Kantaka Sodhana or Hindu criminal law) and private law (Dharmasthiya or Hindu civil law). The Kantaka Sodhāna can be seen in a subjective sense (ius puniedi) and in an objective sense (ius poenale). Then, regarding the crime of sexual violence against children is not specifically regulated in Hindu law, but the relationship made between men and women who do not have legitimate ties of marriage (marriage), then this act is a crime called Lokika Sanggraha. Therefore, acts of sexual violence against children can be likened to the act of Lokika Sanggraha. In this regard, in Article 171 Ekadaso'dhyayah Mānava Dharmaśāstra, the deed can be blamed and threatened with imprisonment for 12 (twelve) years. The term tapa must be interpreted as imprisonment because in a state a person is imprisoned as suffering as a hermit.
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Chandrasekar, P., and P. Gurusamy. "Role of Hinduism in Creating Awareness About Sex and Its Related Functions." Journal of Psychosexual Health 1, no. 2 (April 2019): 114–16. http://dx.doi.org/10.1177/2631831819849363.
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Hinduism is otherwise known as Sanatana dharma, the oldest of all religions in the world. Its scriptures allow absolute freedom to the rational mind of human to choose the choice as per individual’s choice wherein individual freewill is exercised. The present review article aims at how a Hindu is educated and guided by the scriptures to lead a harmonious life in the society in general and in particular the sexual functions as prescribed. The main focus of this article are the roles of individuals, families, community, the religious, and educational institutions, and the government to create awareness in the areas such sex, sexual functions and sexual problems among men and women. They are essentially important and needed for the healthy practices of sex in our Indian culture. To strengthen it further, some practical measures are suggested to bring in a change, especially adolescent period is a very exciting phase and they are facing lot of difficulties and challenges in the area of sex. Therefore, the educational institutions should conduct training and workshop for teachers, parents and students on reproductive health and healthy sexual function and the state and central should encourage to undertake the scientific research studies in different areas and groups, for different groups.
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Mas'ud, Muhamad, Asep Abdurrahman, and Faiz Fikri Al-Fahmi. "POLIGAMI/POLIGINI PERSPEKTIF HUKUM ISLAM." ISLAMIKA 13, no. 2 (December 29, 2019): 54–61. http://dx.doi.org/10.33592/islamika.v13i2.345.
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AbstractMarriage is formed to create a harmonious, happy, and prosperous family (sakinah, mawaddah, and rahmah). Polygyny or better known as polygamy has always been a subject of fiqh which has always been excellent among fiqh experts and researchers of Islamic law. This form of polygamy is well known among medes, babylonia, abyssinia, and Persians. The Prophet Muhammad allowed polygamy among his people because it was also practiced by the Greeks, among whom even a wife could not only be exchanged but could also be traded commonly among them. Australia and Mormons in America. Even Hinduism in India does not prohibit polygamy. The jahiliyyah Arabs married a number of women and regarded them as possessions, even in large part, especially as they were not part of a marriage because the women could be brought, owned and sold as they pleased. Polygamy becomes an emergency exit for a husband who has been established in household mahligai as a protection against adultery. AbstrakPerkawinan dibentuk untuk menciptakan keluarga yang bernuansa harmonis, bahagia, dan sejahtera, (sakinah, mawaddah, dan rahmah). Poligini atau lebih dikenal dengan istilah poligami senantiasa menjadi bahasan fiqih yang selalu menjadi primadona dikalangan para ahli fiqih dan para peneliti hukum Islam. Bentuk poligami telah dikenal diantara orang-orang medes, babilonia, abesinia, dan Persia. Nabi Muhammad SAW membolehkan poligami diantara masyarakatnya karena telah dipraktekkan juga oleh orang-orang yunani yang diantaranya bahkan seorang istri bukan hanya dapat dipertukarkan tetapi juga dapat diperjual belikan secara lazim diantara mereka. Australia serta mormon di Amerika. Bahkan ajaran hindu di India tidak melarang poligami. Orang-orang arab jahiliyyah menikahi sejumlah wanita dan menganggap mereka sebagai barang kepunyaan bahkan dalam sebagian besar khususnya ia bukanlah bagian perkawinan karena para wanita itu dapat dibawa, dimiliki, dan dijual sekehendaknya. Poligami menjadi sebuah emergency exit bagi seorang suami yang telah mapan dalam mahligai rumah tangga sebagai proteksi terhadap perbuatan perzinaan.
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Ardhana, I. Ketut. "FEMALE DEITIES IN BALINESE SOCIETY: LOCAL GENIOUS, INDIAN INFLUENCES, AND THEIR WORSHIP." International Journal of Interreligious and Intercultural Studies 1, no. 1 (October 1, 2018): 42–61. http://dx.doi.org/10.32795/ijiis.vol1.iss1.2018.36.
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One of the main issues that has been discussed in Indonesia regarding the democracy process in a modern world is about the feminism and gender issues. On the one hand, women are considered to play limited roles, whilst on the other hand, the men have always been considered to play a significant role. This can be traced back in the long process of the Balinese history not only in terms of political aspect, but also in the context of socio cultural aspects. It is important to look at what has happened in the Balinese societies, since Bali is known as a Hindu mozaic in Southeast Asia. The Balinese society has its own culture based on local culture that is strongly influenced by the Indian or Indic culture. The Balinese society is a patrilineal system, in which a man has a higher position, but in fact it was even Bali had a woman princess, who was of mixed Javanese and Balinese heritage, a wife of King Udayana of Bali between the 10th and 11th century. Both of them were considered as the Balinese kings at the same time. In the era of these two kings they were successful in integrating between Hinduism and Buddhism. Until now, the Balinese believe the soul of Mahendradatta as Durga. The main questions that will be addressed in this paper are firstly: how do the Balinese interpret the female deities? Secondly, how do they worship them? Thirdly, what is the meaning of this worship in terms of religious and cultural aspects in the modern and postmodern time? By discussing these issues, it is expected that we will have a better understanding on how the Balinese worship the female deities in the prehistoric, classical, and modern times in the context of a global or universal culture
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K. Tirumala, K. Tirumala, and Dr R. K. Anuradha Dr. R. K. Anuradha. "Reproductive Health Status of Women in Antenatal Care -A Comparative Study of Hindus and Muslims." International Journal of Scientific Research 2, no. 5 (June 1, 2012): 318–20. http://dx.doi.org/10.15373/22778179/may2013/107.
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Mooney, Nicola. "‘In Our Whole Society, There Is No Equality’: Sikh Householding and the Intersection of Gender and Caste." Religions 11, no. 2 (February 19, 2020): 95. http://dx.doi.org/10.3390/rel11020095.
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Sikhism is widely understood and celebrated as san egalitarian religion. This follows from its interpretation as a challenge to the caste schema of Hinduism as well as readings which suggest its gender equality. This paper explores the intersection of caste and gender in Sikh society in relation to Guru Nanak’s tenet that Sikhs be householders. Nanak’s view that householding is the basis of religious life and spiritual liberation—as opposed to the caste Hindu framework in which householding relates only to the specific stage of life in which one is married and concerned with domestic affairs—was one of the most important social and ritual reforms he introduced. By eliminating the need for an asceticism supported by householders, or in other words the binary framework of lay and renunciant persons, Nanak envisioned the possibility that the rewards of ascetism could accrue to householders. For Sikhs living at Kartarpur, the first intentional Sikh community, established by Guru Nanak as a place of gathering and meditation, Nanak’s egalitarian ideals were practiced so that women and members of all castes were equal participants. Guru Nanak’s model for social and ritual life presents a radical challenge to the hierarchies and exclusions of Hinduism, and yet, contains within it the basis for ongoing caste and gender disparity for Sikhs, since most Sikhs continue to arrange their householding around caste endogamous marriages and social and domestic arrangements which privilege men. Taking the position shared by a number of Sikh ethnographic informants, and supported by a number of feminist scholars, that the realization of an equal Sikh society remains incomplete, I juxtapose the continued acquiescence to caste and gender with the vision of an ideal and socially just society put forward by the Gurus.
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Ndeenullah, Muhammad, Muhammad Faisal Zia, and Misbah Bibi Qureshi. "Social contributions of Women: before and after the advent of Islam." Pakistan Journal of Gender Studies 7, no. 1 (June 8, 2013): 31–48. http://dx.doi.org/10.46568/pjgs.v7i1.270.
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The vast study and perusal of the social status and social contribution of women to a prosperous society reveals that before the emergence of Islam the status of women in society was just a scratch. They were behaved as if they were some sort of chattel. The birth of a daughter was condemned and the father of a daughter felt himself contemptible. The Romans believed that a woman is a shape of God's wrath. Till the end of sixteenth century The French did not believe that a woman, like a man, bears soul in the body. The Arabs used to bury their newly born daughter and they believed that the birth of a daughter is an indication that our gods are angry with us. The researcher concluded that the woman was not considered even a human being. The Hindus used to burn or bury living wife with her deceased husband and they did not allow a widow to live in the society. The all ancient civilizations were indulged in this abominable act. On the emergence of Islam the woman, first time in human history, got her natural rights and social status. They started participation in social work as teachers, nurses and even started getting knowledge with equal opportunity as compared to men were privileged in the society. The contribution of women in the society was empowered by new Islamic vision. We find that their contribution, even in the battle-fields was marvelous and exuberant. The social status of a woman bestowed them to pay their duties independently as well as to demand their legal rights. The Islamic society founded by the Holly Prophet (s.a.w) gave freedom to women in the society.
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Desai, Usha, and Sallyann Goodall. "Hindu Women Talk Out." Agenda, no. 25 (1995): 26. http://dx.doi.org/10.2307/4065843.
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Veluri, Ramamohan, and Vincent T. Greene. "Suicide in Hindu women." British Journal of Psychiatry 157, no. 1 (July 1990): 149–50. http://dx.doi.org/10.1192/bjp.157.1.149b.
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Knott, Kim. "Hindu Women, Destiny andStridharma." Religion 26, no. 1 (January 1996): 15–35. http://dx.doi.org/10.1006/reli.1996.0002.
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Sinthia Widiastuti, Ni Wayan, and I. Gusti Ngurah Putra Suryanata. "Motivasi Kerja Pada Perempuan Bali Yang Sudah Menikah Dalam Perspektif Work-Life Balance." Jurnal Manajemen Bisnis 17, no. 1 (January 22, 2020): 88. http://dx.doi.org/10.38043/jmb.v17i1.2344.
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ABSTRACTWomen who have married initially only played a role in the domestic sector, which is focused on the nature of women biologically, namely taking care of the household. Current development through the influence of globalization and meeting the need to encourage women to play a role in the public sector. Especially in Bali, which is very thick with their culture tradition when a woman takes on the role as a breadwinner, as a housewife, and active in society, so that Balinese women play three roles. The purpose of the research is to explain the work motivation of Balinese women who work in a work-life balance perspective. This study used a qualitative method with a phenomenological approach. The sampling technique used was purposive sampling technique. Informants in this study consisted of seven people including four people working in the informal sector and three people working in the formal sector, with the criteria of women, ethnic Balinese, Hindus, married, having children, working. The technique of data collection is done by semi-structured interviews. This research shows a picture of married Balinese women in maintaining balance or often referred to as work-life balance and encouragement that makes Balinese women decide to work, even though they know many roles that are carried out.
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C, Maheswari, and Nirmala Devi V. "Women startups." Journal of Management and Science 9, no. 4 (December 30, 2019): 203–7. http://dx.doi.org/10.26524/jms.2019.25.
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Indian women are considered as a source of power (Shakti) since mythological times. The Hindus worship goddesses as mothers. But in reality, women occupy aback seat to men. Moreover, they are revered as mothers,sisters and other social bondages. Many poets haveimagined woman’s minds as ocean. The upper layers of their minds, like those of the ocean, have turbulent waves. But depths are serene and meditative. Women’s minds are essentially steadfast and strong. The truth is acknowledged by the Bhagvad Geeta wherein Lord Krishna describes his manifestation in the feminine quality of Medha or higher intelligence.
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Bala, Rajni. "Women Empowerment And Hindu Literature." Learning Community-An International Journal of Educational and Social Development 7, no. 1 (2016): 35. http://dx.doi.org/10.5958/2231-458x.2016.00004.x.
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Guzevataia, Natalia. "Hindu past: women, religion, histories." Politics, Religion & Ideology 22, no. 1 (January 2, 2021): 126–29. http://dx.doi.org/10.1080/21567689.2021.1888542.
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Saputri, Nanda Rizka. "Peranan Lembaga Wanita Hindu Dharma Indonesia (WHDI) DKI Jakarta Dalam Pemberdayaan Perempuan Hindu." Jurnal PASUPATI 6, no. 1 (December 31, 2019): 67. http://dx.doi.org/10.37428/pspt.v6i1.44.
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This research intend to explain task and function from Wanita Hindu Dharma Indonesia (WHDI) DKI Jakarta organization, to know the WHDI organization programs of activities and review performance the role of WHDI organization empower the Hindus woman in DKI Jakarta Province. The type of this research use descriptive method from qualitative analysis. The technique to collect data with data reduction, display, verification and conclusion. From this research, researcher interview 4 informaces namely 3 WHDI organization managements and 1 woman activist from Sarinah. The result of this research show the WHDI organization program of activities rate have run of their role well in empowerment the Hindus womans in DKI Jakarta although only from particular field has been implemented and support factors to participation of Hindus woman to follow program empowerment of activities WHDI organization in DKI Jakarta including available support from religion figure and society figure in socialization process and implementation activities program. Written the short history how WHDI DKI Jakarta was built in the past as the references how the program and activity made.
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Maheshwari, Sonam, Brijesh Singh, Omprakash Singh, and Puneet Gupta. "Variation in body mass index and their determinants among married women in Uttar Pradesh." International Journal of Health 3, no. 2 (October 4, 2015): 52. http://dx.doi.org/10.14419/ijh.v3i2.5233.
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<p>The body mass index of married women is a high quality sign of a country’s health status as well as economic condition. Nutrition research in India has previously focused on the serious problem of under nutrition related to nutrient deficit and high rates of infection. BMI provide an indicator for supporting to wipe out many preventable diseases. Alteration in nutritional status plays an important role in the course of a person’s health. Hence, BMI can be used as an indicator for nutrition status, and association with some diseases can be expected. This study observes the emerging nutrition transition among 7559 married and currently non –pregnant women aged between 15-49 years and also the differential impact of some demographic, socioeconomic, environmental and health-related factors on the body mass index living in Uttar Pradesh, India. The third wave of National Family Health Survey (2005-06) data provides nationally representative data on women’s weight and height. Average BMI is 21.11 kg/m2, and a turn down tendency in BMI was found during the last about 20 years. Body mass index increased with increasing age, education level of the woman, standard of living index. Lower BMI was especially pronounced among women who were living in rural areas, Hindus, employed women and women who are anemic.</p>
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Yantos, Yantos, and Putriana Putriana. "KEARIFAN LOKAL DALAM MEMBANGUN KERUKUNAN ISLAM DAN HINDU DI DESA ADAT KUTA BADUNG." Jurnal Dakwah Risalah 31, no. 2 (March 7, 2021): 237. http://dx.doi.org/10.24014/jdr.v31i2.10398.
Full textAbstract:
This study aims to determine the local wisdom of the people of Desa Adat Kuta, Badung Regency, Bali Province, in building harmony between Muslims and Hindus. This study uses social integration theory as a basis for seeing the assimilation and unification of Muslims and Hindus. This study used a qualitative method with the research subjects of village officials, Muslim and Hindu religious leaders, and community leaders. The results showed that the community's wisdom in the Desa Adat Kuta is a hereditary tradition, in the form of mutual agreement in regulating the relationship between Muslims and Hindus, based on the teachings and principles of their respective religions. The sense of kinship in the Desa Adat Kuta is woven through the Nyama Selam and Nyama Hindu traditions. The harmony of Muslims and Hindus is manifested in the freedom to practice worship, Muslims based on the teachings and principles of Ukhuwah Insaniyah and Hindus based on the teachings and principles of Tri Hita Karana. The existence of equality and tolerance does not lead to conflict, including in establishing places of worship because they are regulated by the government and there is intense communication in the Forum for Religious Harmony.