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Bibliographies thématiques / Hindu Religious camps

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Littérature scientifique sur le sujet « Hindu Religious camps »

Auteur : Grafiati

Publié le 25 juillet 2024

Mis à jour le 31 juillet 2025

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Articles de revues sur le sujet "Hindu Religious camps"

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Hussein, Nazia, Saba Hussain, Saba Hussain, and Nazia Hussein. "Beauty Queens and Hindu Militants: Indian Women’s Negotiation with Neoliberalism and Hindu Nationalism." Exchanges: The Interdisciplinary Research Journal 3, no. 2 (2016): 227–40. http://dx.doi.org/10.31273/eirj.v3i2.136.

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Through a review of the 2012 documentary film The World before Her directed by Nisha Pahuja, this article provides a critical reflection on how neoliberal governmentality appropriates women’s bodies and subjectivities in two women’s boot camps in India: the Miss India contest and the Hindu militant Durga Vahini camp. Studies on appropriation of women’s bodies in the neoliberal ideology of the market and in varied religious ideologies have generated rich feminist insights into the structures of women’s oppression across the world. Feminist academic research has traditionally looked at market- a

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Gabbay, Shaul M. "India’s Muslims and Hindu Nationalism." International Journal of Social Science Studies 8, no. 5 (2020): 51. http://dx.doi.org/10.11114/ijsss.v8i5.4940.

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India is in the midst of changing its definition of what it means to be Indian. For the first time since becoming an independent nation in 1947, the government of India has chosen to use religion as a criteria for citizenship. This paper examines the critical importance of this development as it pertains to Muslims currently living in India, as well as for anyone living in South Asia who may wish to seek asylum in India in the future. The paper also examines the significance of the world’s most populous democracy shifting from secular to sectarian governance, a development with local, regional

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Hasan, Farhat. "Nationalist representations of the Mughal state: The views of Tilak and Gandhi." Studies in People's History 6, no. 1 (2019): 52–62. http://dx.doi.org/10.1177/2348448919834791.

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The Mughal Empire as the major polity in India preceding the colonial regime was seen by British historians as a Muslim regime, imposed over a Hindu majority, and this fitted into their picture of two irreconcilable religious camps, existing within India, whose mutual conflict was kept at bay only because of the intervention of the colonial power. Tilak accepted this picture and saw Shivaji as the leader of Hindu resistance against foreign, Muslim domination. His early views were, however, modified in later years when he realised that overtures should be made to Muslims in order to strengthen

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Widigdo, Mohammad Syifa Amin. "The Traces of the Bhagavad Gita in the Perennial Philosophy—A Critical Study of the Gita’s Reception Among the Perennialists." Religions 11, no. 5 (2020): 229. http://dx.doi.org/10.3390/rel11050229.

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This article studies the reception of the Bhagavad Gita within circles of Perennial Philosophy scholars and examines how the Gita is interpreted to the extent that it influenced their thoughts. Within the Hindu tradition, the Gita is often read from a dualist and/or non-dualist perspective in the context of observing religious teachings and practices. In the hands of Perennial Philosophy scholars, the Gita is read from a different angle. Through a critical examination of the original works of the Perennialists, this article shows that the majority of the Perennial traditionalists read the Gita

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Lamichhane, U.K. "Socio-cultural Status of Widows: A Case Study of Myanglung Municipality Ward No. 1 and 2 Tehrathum District." August 22, 2023. https://doi.org/10.5281/zenodo.8273929.

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This study highlights the challenges faced by Nepalese widows and the need for greater support and understanding from society. The study was limited to Myanglung Municipality Ward No.1 and 2 within 30 widows of major religious group Buddhism and Hinduism. The negative perception of widows in Nepalese society makes it difficult for women, and the death of a husband brings about significant behavior changes in women, with many becoming aggressive and depressed. The study found that a significant percentage of Nepalese women become widows at a young age, with 73% of women marrying in or around th

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Boora, Shailendra. "The Enduring Moral Legacy of Pope Francis." Natural Built Social Environment Health 1, no. 2 (2025). https://doi.org/10.63095/nbseh.25.548874.

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Pope Francis — the first pope from the Global South, the first Jesuit, and the first to bear the name of St Francis of Assisi — carried into the papacy a disarming humility and an uncompromising moral conscience, shaped by the struggles and hopes of South America. For twelve years, he was not only a reformer within the Church but one of the world’s most trusted moral voices — confronting poverty, injustice, war, and exclusion without flinching. The farewell he received on 26 April 2025 bore witness to the breadth of his impact: over 250,000 mourners filled St Peter’s Square, with thousands mor

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Zimmerman, Anne. "Forced Organ Harvesting." Voices in Bioethics 9 (March 21, 2023). http://dx.doi.org/10.52214/vib.v9i.11007.

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Photo by 187929822 © Victor Moussa | Dreamstime.com INTRODUCTION The nonconsensual taking of a human organ to use in transplantation medicine violates ethical principles, including autonomy, informed consent, and human rights, as well as criminal laws. When such an organ harvesting is not just nonconsensual, but performed in a way that causes a death or uses the pretense of brain death without meeting the criteria, it also violates the dead donor[1] rule.[2] The dead donor rule is both ethical and legal. It prevents organ retrieval that would predictably cause the death of the organ donor.[3]

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Chapitres de livres sur le sujet "Hindu Religious camps"

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Sraman, Upali, Rahuldeep Singh Gill, and Varun Soni. "Understanding Buddhist, Sikh, And Hindu Students on Campus." In Educating About Religious Diversity and Interfaith Engagement. Routledge, 2023. http://dx.doi.org/10.4324/9781003444404-25.

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Boivin, Michel, and Trisha Lalchandani. "Everyday Religiosity among the Hindu Sindhis of India: Sindhi Identity and the Religious Market in the Era of Social Networks." In Studies in Religion and the Everyday. Oxford University PressOxford, 2024. http://dx.doi.org/10.1093/oso/9780198902782.003.0007.

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Abstract This chapter focuses on a minority that migrated from Sindh, in present-day Pakistan, after the 1947 Partition: the Hindu Sindhis. About one million Hindu Sindhis settled in India, especially in the western part of the country. They had to face hardship when most of them were settled in refugee camps built for the British army. Year after year, they were able to contribute to the economic development of India, thanks to their skills in different areas, especially in civil service and trade. While the Hindu Sindhis’ religion is usually depicted as syncretic and heterodox, the chapter e

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Mann, Gurinder Singh, Paul David Numrich, and Raymond B. Williams. "The Sikh Identity." In Buddhists, Hindus, And Sikhs In America. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333114.003.0007.

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Abstract At Camps, Young U.S. Sikhs Cling to Heritage,”proclaims the title of a July 1998 New York Times front-page article. The story is about the Sikhs, members of a religion that originated five hundred years ago in northwestern India and is now part of the religious landscape of the United States. It describes the Sikh community’s efforts to pass on its religious heritage to the younger generation growing up in North America. Like other religious communities, Sikhs have learned that summer camps are an effective way to achieve this goal. At camps where young people live, learn, and play, o

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Rashkow, Ezra. "‘The Tribal Problem’." In The Nature of Endangerment in India. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192868527.003.0005.

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Abstract Chapter 4 examines how in mid-twentieth century India, politicians, administrators, anthropologists, activists, and others spent tremendous time and energy in discussing the question of the very ‘existence’ or ‘survival’ of the ‘tribes’. Solutions to this so-called problem usually came down to three competing ideological approaches to these communities: isolation, assimilation, and integration. Whereas isolationists were accused of being ‘no-changers’ who wanted to preserve the aboriginals in a museum or a zoo as specimens, the assimilationists were lambasted as attempting to eradicat

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