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Artículos de revistas sobre el tema "Religious history|Art history|South Asian studies"

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Publicado: 4 de junio de 2021
Última modificación: 11 de febrero de 2022

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1

Eaton, Richard M. "Rethinking Religious Divides." Journal of Asian Studies 73, no. 2 (2014): 305–8. http://dx.doi.org/10.1017/s0021911814000448.

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Notwithstanding the considerable body of scholarship on South Asian history that has appeared over the past several decades, we still live with the image of a monolithic and alien Islam colliding with an equally monolithic Hinduism, construed as indigenous, and from the eleventh century on, politically suppressed. Such a cardboard-cutout caricature survives in much of India's tabloid media, as well as in textbooks informed by a revivalist, aggressively political strand of Hinduism, or “Hindutva.” Though useful for stoking primordial identities or mobilizing support for political agendas, this
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2

Younger, Paul. "Review of South Asian Religions on Display: Religious Processions in South Asia and in the Diaspora." Numen 56, no. 4 (2009): 513–16. http://dx.doi.org/10.1163/156852709x439542.

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3

Zaman, Muhammad Qasim. "Review Essay: Modernity and Religious Change in South Asian Islam." Journal of the Royal Asiatic Society 14, no. 3 (2004): 253–63. http://dx.doi.org/10.1017/s1356186304004109.

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Over the course of the past several decades, Francis Robinson has done much to illuminate facets of the history and culture of the traditionally educated Muslim religious scholars, the ulama, of South Asia. “For far too long,” he writes, “[the] ulama have been treated as cardboard figures, caricatures of Muslim men of God…. [C]olonial administrators, and subsequently scholars, have rarely known enough to treat them as more than such; Western-educated Muslims, who have discovered new forms of authority, have often been concerned both to mock and to distance themselves from the mediators of reli
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4

Mace, Sonya Rhie, and Phyllis Granoff. "Introduction to the Special Issue: Seeing and Reading: Art and Literature in Pre-Modern Indian Religions." Religions 12, no. 1 (2021): 57. http://dx.doi.org/10.3390/rel12010057.

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5

Daniels, Timothy P. "New Faiths, Old Fears." American Journal of Islam and Society 23, no. 2 (2006): 95–98. http://dx.doi.org/10.35632/ajis.v23i2.1623.

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Bruce Lawrence’s book, New Faiths, Old Fears: Muslims and Other AsianImmigrants in American Religious Life, seeks to remedy theoretical gaps bycorrecting the emphasis on East Asians within Asian-American studies andby describing Asian Americans in relation to other minorities and dominantAnglos within the prevailing ethno-racial system (p. xiv). As a religiousstudies scholar with “a lifelong engagement with Islam, and an exuberantattachment to South Asia” (p. 38), he discusses post-1965 immigration andunderscores its religious and cultural dimensions. The range of controversialtopics broached
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6

Virani, Shafique N. "Taqiyyaand Identity in a South Asian Community." Journal of Asian Studies 70, no. 1 (2011): 99–139. http://dx.doi.org/10.1017/s0021911810002974.

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The Guptīs of Bhavnagar, India, represent an unexplored case oftaqiyya, or precautionary dissimulation, and challenge traditional categories of religious identity in South Asia.Taqiyyais normally practiced by minority or otherwise disadvantaged groups of Muslims who fear negative repercussions should their real faith become known. Historically, the Shī‘a, whether Ithnā-‘asharī or Ismaili, have commonly dissimulated as Sunnīs, who form the dominant community. However, the Guptīs, who are followers of the Ismaili imam, and whose name means “secret” or “hidden ones,” dissimulate not as Sunnī Musl
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7

Bornet, Philippe. "Sacred Play: Ritual Levity and Humor in South Asian Religions." Numen 58, no. 4 (2011): 584–88. http://dx.doi.org/10.1163/156852711x577113.

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8

Green, N. "Slavery & South Asian History * Edited by INDRANI CHATTERJEE and RICHARD M. EATON." Journal of Islamic Studies 19, no. 2 (2008): 281–83. http://dx.doi.org/10.1093/jis/etn025.

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9

Eaton, Richard M. "Shariʿat and Ambiguity in South Asian Islam. Katherine P. Ewing". History of Religions 31, № 1 (1991): 101–2. http://dx.doi.org/10.1086/463273.

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10

Steinfels, Amina. "His Master’s Voice: The Genre of Malfūẓāt in South Asian Sufism". History of Religions 44, № 1 (2004): 56–69. http://dx.doi.org/10.1086/426655.

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11

Langenberg, Amy Paris. "Pregnant Words: South Asian Buddhist Tales of Fertility and Child Protection." History of Religions 52, no. 4 (2013): 340–69. http://dx.doi.org/10.1086/669645.

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12

Knipe, David M. "Stalking the Sacrifice." Journal of Asian Studies 45, no. 2 (1986): 355–58. http://dx.doi.org/10.2307/2055847.

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This two-volume study of a great Vedic sacrifice, the Agnicayana, or “piling of the fire altar,” accomplishes two ends. First, the work is detailed ethnographic coverage of the twelve-day Agnicayana performed by the Nambudiri Brahmin community in Panjal, Kerala, South India, in April 1975. Parts 2, 4, and 5 include episodic mantraby-mantra outlines of the ritual with translations of key texts, color photographs, line drawings, and maps; a glossary and bibliography are appended. Second, parts 1 and 3 together provide a mini-encyclopedia of current information about the context of Vedic ritual i
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13

Zutshi, Chitralekha. "Re-visioning princely states in South Asian historiography." Indian Economic & Social History Review 46, no. 3 (2009): 301–13. http://dx.doi.org/10.1177/001946460904600302.

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This article reviews several key works within the scholarship on princely states produced in the past decade, in order to highlight their engagement with larger conversations in South Asian historiography. It argues that princely state scholarship no longer operates on the margins; rather, it has the potential to, and does, contribute to issues such as the idea of the feudal formation, the nature of modernity and the modern state, the articulation of religious and ethnic identities, women's status in Islam, and indigenous agency and resistance in colonial knowledge production, to name a few, t
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14

Jones, Justin, and Ali Usman Qasmi. "Special Issue Isna ‘Ashari and Isma‘ili Shi‘ism: from South Asia to the Indian Ocean." Journal of the Royal Asiatic Society 24, no. 3 (2014): 351. http://dx.doi.org/10.1017/s1356186314000340.

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Isna ‘Ashari and Isma‘ili Shi‘ism: from South Asia to the Indian Ocean, edited by Dr Justin Jones of Oxford University and Dr Ali Usman Qasmi of the Lahore University of Management Sciences, is our fifth special issue in recent years. Its articles, by scholars from a range of disciplines - history, religious studies, anthropology, political science - explore the historical and contemporary dynamics of various South Asian Shi’i communities living in, and moving between, places that border the Indian Ocean. Indeed, taken en masse, they demonstrate the enduring vitality of these communities, whos
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15

De Simone, Daniela. "Deborah Klimburg-Salter and Linda Lojda (eds): South Asian Archaeology and Art. Changing Forms and Cultural Identity: Religious and Secular Iconographies, Vol. 1. Papers from the 20th Conference of the European Association for South Asian Archaeology and Art held in Vienna from 4th to 9th of July 2010. (South Asian Archaeology and Art.) 243 pp. Turnhout: Brepols, 2016. €125. ISBN 978 2 503 55243 9." Bulletin of the School of Oriental and African Studies 83, no. 1 (2020): 157–59. http://dx.doi.org/10.1017/s0041977x20000233.

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16

Chandrakantan, A. J. V. "PROCLAIMING THE CRUCIFIED CHRIST IN A BROKEN WORLD: An Asian Perspective." Mission Studies 17, no. 1 (2000): 59–67. http://dx.doi.org/10.1163/157338300x00082.

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AbstractThis article originally delivered as a keynote address at the IAMS Tenth International Conference in Hammanskraal, South Africa, is a passionate call to attend to the atrocities being committed against Tamils in the "broken world" of contemporary Sri Lanka. As the author puts it: "Disbelief and forgetfulness are the weapons of those who are opposed to humanity therefore to God. Forgetfulness is the antidote to truth and truthfulness of memory. Looking at this indescribable suffering of the innocent I have often felt that we all live in a world that has become unresponsive to the cries
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17

McMahan, David. "Orality, Writing, and Authority in South Asian Buddhism: Visionary Literature and the Struggle for Legitimacy in the Mahāyāna." History of Religions 37, no. 3 (1998): 249–74. http://dx.doi.org/10.1086/463504.

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18

Riexinger, Martin. "Responses of South Asian Muslims to the Theory of Evolution." Die welt des Islams 49, no. 2 (2009): 212–47. http://dx.doi.org/10.1163/157006009x449465a.

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Of all scientific theories the theory of evolution arguably poses the greatest challenge to theistic religions because it threatens to undermine teleology and the central position of mankind in nature. Nevertheless, modernist thinkers among South Asian Muslims like Sayyid Aḥmad Khān and Abū l-Kalām Āzād strove to demonstrate its compatibility with the Qur’ān. Their efforts were rejected by Islamists like Mawdūdī and more traditional scholars writing on the subject. They defended the concept of a consciously designed universe instead. That the defence of this idea is the main motivation for res
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19

Morgenstein Fuerst, Ilyse R. "Locating Religion in South Asia: Islamicate Definitions and Categories." Comparative Islamic Studies 10, no. 2 (2017): 217–41. http://dx.doi.org/10.1558/cis.30937.

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The category of Islam as a religion—as defined within religious studies discourses—informs Islamic studies across disciplines, even as it appears in fields that may not have methodological, theoretical, or topical overlaps with the study of religion. By locating Islamicate, South Asian definitions of religion as analogous, related, and, in some cases, influences to Euro American definitions of religion, this article troubles the relationship between the study of religion, definitions of religion, and non-European, non Christian actors. This essay contributes to the growing body of literature a
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20

SARBADHIKARY, SUKANYA. "The Body–Mind Challenge: Theology and phenomenology in Bengal-Vaishnavisms." Modern Asian Studies 52, no. 6 (2018): 2080–108. http://dx.doi.org/10.1017/s0026749x17000269.

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AbstractRecent studies of Asian religious traditions have critiqued Western philosophical understandings of mind–body dualism and furthered the productive notion of mind–body continuum. Based on intensive fieldwork among two kinds of devotional groups of Bengal—claimants to an orthodox Vaishnavism, who focus on participating in the erotic sports of the Hindu deity-consort Radha-Krishna in imagination and a quasi-tantric group, which claims to physically apprehend Radha-Krishna's erotic pleasures through direct sexual experience—I demonstrate that, although these devotional groups stress on com
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21

Schulte Nordholt, Henk. "Southeast Asian Studies in South China (Guanzhou, October 28-31, 1990)." Archipel 43, no. 1 (1992): 7–9. http://dx.doi.org/10.3406/arch.1992.2797.

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22

Phan, Peter. "A New Christianity, But What Kind?" Mission Studies 22, no. 1 (2005): 59–83. http://dx.doi.org/10.1163/157338305774783658.

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AbstractThe article examines Philip Jenkins's popular thesis that "Southern Christianity" represents a conservative return to a pre-Tridentine Christendom. While acknowledging the importance of Jenkins's emphasis on the demographic shift of the Christian population from the "North" to the "South" and its vast implications for the church's mission, the article argues that the form of Christianity that is taking place in the so-called Third World, at least in Asian Roman Catholicism, is anything but a return to the pre-Tridentine Christianity. The various phenomena that Jenkins notes such as hea
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23

Bapat, Jayant. "Lucinda Ramberg: Given to the Goddess: South Asian Devadasis and the Sexuality of Religion. Durham: Duke University Press, 2014; pp. xiv + 282." Journal of Religious History 42, no. 4 (2018): 614–16. http://dx.doi.org/10.1111/1467-9809.12549.

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24

Moin, A. Azfar. "Ruby in the Dust: Poetry and History in Padmāvat by the South Asian Sufi Poet Muḥammad Jāyasī. By Thomas de Bruijn. Leiden: Leiden University Press, 2012. Pp. 371. $61.50." Religious Studies Review 40, № 2 (2014): 116–17. http://dx.doi.org/10.1111/rsr.12138_2.

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25

Faruque, Muhammad U. "Eternity Made Temporal." Journal of Sufi Studies 9, no. 2 (2021): 215–46. http://dx.doi.org/10.1163/22105956-bja10009.

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Abstract This study investigates the Deobandī engagement with classical Sufi thought through the writings of one of modern South Asia’s most influential Sufi thinkers, namely Ashraf ʿAlī Thānavī (d. 1943). The article brings to focus Thānavī’s contributions to South Asian Sufism by showing how he sought to preserve, defend, revive, and disseminate classical Sufi teachings in a climate of social reform. The article documents how Deobandī scholars such as Thānavī – far from being propagators of shallow fundamentalist discourses – immersed themselves in the ocean of some of the most sophisticated
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26

Nanji, Azim. "Asian IslamIslam in Asia, Vol. 1: South Asia. Yohanan FriedmannIslam in Asia, Vol. 2: Southeast and East Asia. Raphael Israeli , Anthony H. Johns." History of Religions 28, no. 2 (1988): 171–73. http://dx.doi.org/10.1086/463148.

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27

Clough, Bradley S. "Paths of Monastic Practice from India to Sri Lanka." Buddhist Studies Review 35, no. 1-2 (2018): 29–45. http://dx.doi.org/10.1558/bsrv.36751.

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In 1996, L. S Cousins published a groundbreaking piece on paths of monastic practice titled ‘Scholar Monks and Meditator Monks Revisited’ (Powers and Prebish 2009, 31–46). As the title suggests, this work reconsiders the role of two types of monks, doing so by closely analyzing a famous sutta (Mah?cunda Sutta, A III 355–356) that depicts a strong dispute between jh?yins or ‘meditators’ and dhammayogas, whom scholarship has almost universally defined as ‘scholars’. Because of this, almost all have interpreted this debate as the first sign in early Indian Buddhism of a great bifurcation in the s
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28

Webster, John C. B. "Saints, Goddesses and Kings: Muslims and Christians in South Indian Society, 1700–1900. By Susan Bayly. Cambridge South Asian Studies. Cambridge: Cambridge University Press, 1989. xv + 502 pp. $59.50." Church History 61, no. 3 (1992): 421–22. http://dx.doi.org/10.2307/3168399.

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29

Coward, Harold. "Sikh History and Religion in the Twentieth Century Joseph T. O'Connell, Milton Israel and Willard G. Oxtoby, editors Toronto: University of Toronto, Centre for South Asian Studies, 1988. viii + 496 p." Studies in Religion/Sciences Religieuses 19, no. 3 (1990): 380. http://dx.doi.org/10.1177/000842989001900324.

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30

Urban, Hugh B. "Kiss of the Yoginī: “Tantric Sex” in Its South Asian Contexts. By David Gordon White. Chicago: University of Chicago Press, 2003. Pp. xx+372. $43.00." History of Religions 45, no. 3 (2006): 281–85. http://dx.doi.org/10.1086/503727.

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31

Engler, Steven. ""SCIENCE" VS. "RELIGION" IN CLASSICAL AYURVEDA." Numen 50, no. 4 (2003): 416–63. http://dx.doi.org/10.1163/156852703322446679.

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AbstractThis paper evaluates claims that classical Ayurveda was scientific, in a modern western sense, and that the many religious and magical elements found in the texts were all either stale Vedic remnants or later brahminic impositions. It argues (1) that Ayurveda did not manifest standard criteria of "science" (e.g., materialism, empirical observation, experimentation, falsification, quantification, or a developed conception of proof) and (2) that Vedic aspects of the classical texts are too central to be considered inauthentic or marginal. These points suggest that attempting to apply the
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32

Webster, John C. B. "Religious Controversy in British India: Dialogues in South Asian Languages. Edited by Kenneth W. Jones. SUNY Series in Religious Studies. Albany: State University of New York Press, 1992. xi + 291 pp." Church History 62, no. 3 (1993): 425–26. http://dx.doi.org/10.2307/3168811.

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33

Ruffle, Karen. "May You Learn from Their Model: The Exemplary Father-Daughter Relationship of Mohammad and Fatima in South Asian Shiism." Journal of Persianate Studies 4, no. 1 (2011): 12–29. http://dx.doi.org/10.1163/187471611x568267.

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AbstractThe special father-daughter relationship shared by Mohammad and Fatima (Fātema) is a source of inspiration and emulation for the Shia, who seek to cultivate idealized religious and ethical selves based upon their model. While Fatima and Mohammad are exceptional people who have been chosen by God to deliver and enact His message of creation, monotheism (tawhid), and the resurrection and Day of Judgment, they are also truly human beings, whose emotional and material needs resonate with everyday Shia. This essay focuses on three ways in which Mohammad and Fatima’s father-daughter relation
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34

Grodzins Gold, Ann. "The Self Possessed: Deity and Spirit Possession in South Asian Literature and CivilizationBy Frederick M. Smith. New York: Columbia University Press, 2006. Pp. xxvii+701, 12 plates. $60.00 (cloth)." History of Religions 49, no. 1 (2009): 101–4. http://dx.doi.org/10.1086/605907.

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35

Zeini, Arash. "Parsis in India and the Diaspora. Edited by John R. Hinnells and Alan Williams, Routledge South Asian Religion Series. London, New York: Routledge, 2007. xiv + 290 pp. ISBN 978-0415443661." Numen 57, no. 2 (2010): 258–63. http://dx.doi.org/10.1163/156852710x487637.

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36

Nesterova, O. A., and O. L. Solodkova. "Area Studies at the Modern University: Experience in Studying International Communication Strategies." Vysshee Obrazovanie v Rossii = Higher Education in Russia 28, no. 11 (2019): 144–54. http://dx.doi.org/10.31992/0869-3617-2019-28-144-154.

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In this paper, we show the importance of including the large corpus of scholarly, popular and media texts describing the experience of 20th-century Russian and Soviet Indologists in bachelor’s Asian studies programmes. We explain the significance of the practical work of Soviet Asian scholars on developing and implementing international communication strategies and practices and show that this work is topical and relevant for modern tertiary education. We emphasize the extensive experience accumulated by Russian Indologists in developing scenarios and models of interaction between Russia and A
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37

Pozza, Nicola. "Engaging South Asian Religions: Boundaries, Appropriations, and Resistances (Hindu Studies). Edited by Mathew N. Schmalz and Peter Gottschalk. Albany, NY: SUNY Press, 2011. ix + 243 pp. ISBN 978-1-4384-3323-3 (hbk.)." Numen 60, no. 2-3 (2013): 361–64. http://dx.doi.org/10.1163/15685276-12341271.

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38

Bruckmayr, Philipp. "Salafī Challenge and Māturīdī Response: Contemporary Disputes over the Legitimacy of Māturīdī kalām." Die Welt des Islams 60, no. 2-3 (2020): 293–324. http://dx.doi.org/10.1163/15700607-06023p06.

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Abstract Salafī refutations of Sunnī kalām have long been focused almost exclusively on the Ashʿariyya. In recent decades, however, Salafī authors and activists have also turned their attention towards the Māturīdī current, which has been historically predominant in those parts of the Muslim world dominated by the Ḥanafī madhhab. In the present article, the characteristics of the Salafī challenge to the Māturīdiyya are presented and the main factors behind its emergence and dissemination are traced. It is shown that the recent growing awareness of the Māturīdiyya as a theological other among a
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39

Tareen, SherAli. "Normativity, Heresy, and the Politics of Authenticity in South Asian Islam1." Muslim World 99, no. 3 (2009): 521–52. http://dx.doi.org/10.1111/j.1478-1913.2009.01284.x.

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40

Pemberton, Kelly. "Women Pirs, Saintly Succession, and Spiritual Guidance in South Asian Sufism." Muslim World 96, no. 1 (2006): 61–87. http://dx.doi.org/10.1111/j.1478-1913.2006.00118.x.

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41

Barrett, T. H. "Climate Change and Religious Response: The Case of Early Medieval China." Journal of the Royal Asiatic Society of Great Britain & Ireland 17, no. 2 (2007): 139–56. http://dx.doi.org/10.1017/s1356186307007146.

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The following remarks were originally drafted to serve as the thirty-seventh Evans-Wentz Lecture in Asian Philosophy, Religion and Ethics at Stanford University in May 2006, and take therefore as their tacit point of departure the work of Walter Y Evans-Wentz (1878–1965). His Tibetan Book of the Dead, first published by Oxford University Press in 1927, long remained the most influential account of the way in which Buddhists confronted their future as mortal beings, though in this lecture the scope of my own inquiry is widened from the individual to encompass fears concerning the transience of
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42

Sachs, William L. "Bishops and Brookes: The Anglican Mission and the Brooke Raj in Sarawak, 1848–1941. By Graham Saunders. South-East Asian Historical Monographs. Singapore: Oxford University Press, 1992. xvii + 290 pp. $49.95." Church History 64, no. 4 (1995): 718–19. http://dx.doi.org/10.2307/3168905.

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43

Raman, Parvathi. "John R. Hinnells Religious Reconstruction in the South Asian Diasporas: From One Generation to Another, Basingstoke and New York: Palgrave Macmillan, 2007. ISBN 978 0 333 77401 4. (Migration, Minorities and Citizenship.) ix, 335 pp." Bulletin of the School of Oriental and African Studies 71, no. 3 (2008): 581–83. http://dx.doi.org/10.1017/s0041977x0800102x.

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44

Khan, Aisha. "Dark Arts and Diaspora." Diaspora: A Journal of Transnational Studies 17, no. 1 (2013): 40–63. http://dx.doi.org/10.3138/diaspora.17.1.40.

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Exploring the relationship between diaspora and creolization, this article analyzes their shared theoretical foundation in the concept of community. With the premise that empirical evidence of social behavior is both a problematic and a necessity in understanding processes of diaspora and creolization, the article takes as its case in point a cultural phenomenon commonly known in the Atlantic World as obeah: magical practices using supernatural powers. Deriving largely from West and Central African religious traditions, but also from European and South Asian sources, obeah is consummately creo
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45

Miller, Christopher. "Jainism, Yoga, and Ecology: A Course in Contemplative Practice for a World in Pain." Religions 10, no. 4 (2019): 232. http://dx.doi.org/10.3390/rel10040232.

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This article proposes an introductory course to Jainism vis-à-vis the categories of yoga and ecology. Following a short introduction, the main section of this paper introduces the contents of the syllabus for this upper division undergraduate theological studies course. Students will learn not only the history and philosophy of Jainism, but will also undertake basic Jain contemplative practices. Contemplative practice is used not merely as a technique of self-care, but rather, following some of Jainism’s foundational textual sources, first and foremost as a method for helping students to form
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46

Banerjee, Sushmita. "Conceptualising the past of the Muslim community in the sixteenth century: A prosopographical study of the Ak̲h̲bār al-Ak̲h̲yār." Indian Economic & Social History Review 54, no. 4 (2017): 423–56. http://dx.doi.org/10.1177/0019464617728221.

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This article studies a sixteenth-century sufi taz̠kirāt (biographical dictionary), Ak̲h̲bār al-Ak̲h̲yār written by ‘Abd al-Haqq Muhaddis Dehlawi (1551–1642), an ‘ālim (scholar), who was also a sufi. The text is frequently cited as the earliest, most comprehensive and reliable biographical compilation of South Asian sufis and ‘ulamā’ (learned men in religious sciences) from the thirteenth to the sixteenth century. Indeed ‘Abd al-Haqq is best remembered for his scholasticism as a mūḥaddis̤ (a person well-versed in Prophetic traditions) which is also supposed to have made him into a rather staid
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47

Gardner, Vika, E. Carolina Mayes, and Salman Hameed. "Preaching Science and Islam: Dr. Zakir Naik and Discourses of Science and Islam in Internet Videos." Die Welt des Islams 58, no. 3 (2018): 357–91. http://dx.doi.org/10.1163/15700607-00583p04.

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Abstract Internet videos are one form of “new media” that enable us to study the movement of narratives. Lectures addressing both Islam and science appear often in these videos. One of the most popular speakers in this material is Dr. Zakir Naik, a Muslim preacher from India. Naik’s lectures often interpret select modern scientific discoveries to “prove” the divine origin of the Qurʾān, a pseudo-scientific endeavor known as iʿjāz ʿilmī. This paper contextualizes Naik’s branding and how he draws upon the authority of science and Western scientists. Naik has been able to trade on both his medica
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Alam, Sarwar. "Hans Harder. Sufism and Saint Veneration in Contemporary Bangladesh: The Maijbhandaris of Chittagong. Routledge Advances in South Asian Studies, vol. 20. New York: Routledge, 2011. xvi + 376 pages, appendices, bibliography, index. Cloth. ISBN: 978-0-415-58170-7. US $148.00." Journal of Sufi Studies 1, no. 2 (2012): 252–54. http://dx.doi.org/10.1163/22105956-12341235.

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49

Ghadially, Rehana. "A Hajari (Meal Tray) for 'Abbas Alam Dar: Women's Household Ritual in a South Asian Muslim Sect." Muslim World 93, no. 2 (2003): 309–21. http://dx.doi.org/10.1111/1478-1913.00025.

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Akram, Dr Muhammad, and Dr Ayesha Qurrat ul Ain. "The Impact of the Partition of India on the Study of Hinduism in the Urdu Language." ĪQĀN 2, no. 04 (2020): 69–86. http://dx.doi.org/10.36755/iqan.v2i04.147.

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Religion, language, and race have been among the most crucial factors behind the formation of various national and communal identities in modern South Asian history. Just like the political division of British India, the complex interplay of these factors also culminated in a bifurcation of linguistic boundaries along the religious lines according to which Urdu became associated with Islam and Muslims. In contrast, Hindi became increasingly connected to the Hindu culture. These historical developments also affected the extent and nature of the academic materials on Hinduism in the Urdu languag
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