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Artykuły w czasopismach na temat „Hindu”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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Nagar, Ila. "Love-jihad." Gender and Language 17, no. 3 (2023): 273–94. http://dx.doi.org/10.1558/genl.22429.

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Love-jihad is a conspiracy theory created by the Hindu right in India, which claims that Muslim men lure Hindu girls with love, marry them and then force them to convert to Islam. Language is used in legal, procedural and media-mediated ways to frame Muslim men and Hindu women and construct the nation-state. Using work on language and propaganda, as well as critical postcolonial studies, as theoretical frameworks, this article argues that the Hindu right uses language as a weapon to cause harm to Hindu women and Muslim men, and to reinforce Hindu supremacy. A study of language used by politica

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Ojha, Niranjan. "Inter-religious Harmony Between Hindu and Muslim Religious Communities of Miya Patan of Pokhara." Janapriya Journal of Interdisciplinary Studies 11, no. 1 (2022): 110–20. http://dx.doi.org/10.3126/jjis.v11i1.51652.

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Most Hindus see Muslims as the opposing faith to their own, although Hindus attend Muslim celebrations and Muslims attend Hindu festivals in Pokhara. Muslims in Pokhara dress in Nepali attire, which is not Islamic, and communicate in Nepali rather than Urdu or Hindi, which are peculiar to Muslim fundamentalism. Religious harmony is always vital for maintaining peace and harmony in a multi-religious country like Nepal. Despite the fact that Nepal is a secular country with a Hindu majority, Muslims are important and integral parts of Nepalese society. Unlike neighboring nations, there have been

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Zaman, Muhammad Qasim. "Arabic, the Arab Middle East, and the Definition of Muslim Identity in Twentieth Century India." Journal of the Royal Asiatic Society 8, no. 1 (1998): 59–81. http://dx.doi.org/10.1017/s1356186300016436.

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The “foreignness” of Islam in India is a familiar theme in the rhetoric of contemporary-Hindu fundamentalism. The numerical majority of Hindus in India is taken to mean that the nation-state ought to be founded on ideals and institutions defined as authentically “Hindu”, that India is the land of the Hindus, and that it must be ruled only by them. This ideology evidently leaves little room for non-Hindus, but especially so for Muslims, who ruled large parts of the Indian subcontinent for several centuries and who still constitute a sizeable minority in India. It is argued, for instance, that a

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Kusumawati, Niluh Ari. "REVITALISASI PEMBELAJARAN PENDIDIKAN AGAMA HINDU DI ERA DISTRUPSI DIGITAL." JAPAM (Jurnal Pendidikan Agama) 1, no. 1 (2021): 68. http://dx.doi.org/10.25078/japam.v1i1.2171.

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<p><em><span>In the era of digital disruption, the development of science and technology is very rapidly increasingly encouraging reforms in various fields, especially in the field of education in utilizing the results of technology itself in the learning process. Religious education is a compulsory subject that is applied at every level of education. One of them is the learning subject of Hindu religious education. Revitalization of Hindu religious education learning in the era of digital disruption must continue to be encouraged so that superior Hiindu human resources are r

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Ida Bagus Benny Surya Adi Pramana, I Made Ngurah Oka Mahardika, I Made Sudarma, and Ida Bagus Made Arjana. "ANALISIS KEBUTUHAN GURU AGAMA HINDU DI KOTA MATARAM DAN SIGNIFIKANSINYA DENGAN LULUSAN INSTITUT AGAMA HINDU NEGERI GDE PUDJA MATARAM." Jurnal Cakrawala Ilmiah 2, no. 4 (2022): 1329–46. http://dx.doi.org/10.53625/jcijurnalcakrawalailmiah.v2i4.4321.

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The shortage of Hindu Religion Teachers is one of the main problems for the world of education. We hope that with the large number of Hindu religious colleges and graduates of the Hindu Religious Education S1 study program, it is hoped that it will fill the shortage of Hindu religious teachers and the opportunity to be accepted as a Hindu religion teacher is quite large according to existing needs. The shortage of teachers causes the quality of Hindus to be low because they are taught by incompetent teachers. The city of Mataram, which is the city center in the West Nusa Tenggara area, is a ba

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Ragi, Sangit Kumar. "Ideological Convergence or Political Overtures: Hindu Nationalists’ Engagement with Ambedkar." Indian Historical Review 51, no. 2 (2024): 297–313. http://dx.doi.org/10.1177/03769836241287162.

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The dominant political discourse in India situates Ambedkar in opposition to the ideology of Hindutva. Ambedkar criticised Hindu religious texts on the ground of sanctioning graded inequality in the Hindu social order. This further gets traction with demands of Ambedkar to treat depressed classes as non-Hindus or protestant Hindus. The twenty-one commandants read out at the time of his conversion also denounced key Hindu gods and goddesses. All this goes against the basic tenets of Hindutva ideology. Therefore, any overtures by Hindutva protagonists in favour of Ambedkar are interpreted as att

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Kannangara, Nisar, and Jesurathnam Devarapalli. "Democracy and the Politics of Dress, Color and, Symbols: An Anthropological Study of Kerala Politics." Oriental Anthropologist: A Bi-annual International Journal of the Science of Man 19, no. 2 (2019): 257–72. http://dx.doi.org/10.1177/0972558x19862396.

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Dhoti colors have apparent political meaning in contemporary Kerala. Communists have started wearing red dhoti in private and public life recently, to counter the rampant visibility of saffron dhoti, which signifies Hindu religious identity in a shared meaning that exist in villages across north Kerala, and the same dhoti has also turned as the symbol of right-wing Hindu political parties, the political rival of the Communist party in the state. Earlier, the saffron dhoti was very popular among Hindus in Kerala, without any political differences—liberal Hindus, right-wing political Hindus, sec

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Ida Bagus Canirartha Satwika, I Dewa Ayu Hendrawathy Putri, and Dewa Ketut Wisnawa. "KOMUNIKASI PERSUASIF PENYULUH AGAMA HINDU KANTOR KEMENTERIAN AGAMA KABUPATEN BADUNG DALAM MEMANTAPKAN SRADHA DAN BHAKTI UMAT HINDU." Anubhava: Jurnal Ilmu Komunikasi HIndu 2, no. 2 (2022): 373–82. http://dx.doi.org/10.25078/anubhava.v2i2.1945.

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ABSTRACT The role of the Hindu Religious Counselor is very important to help the community understand and strengthen the Sradha and Bhakti teachings of Hinduism. The guidance carried out by Hindu Religious Counselors must be able to invite and make Hindus understand Sradha and Bhakti as religious people, because in this case there are many problems for Hindus who do not understand their own customs and culture. Based on the background, three problem formulations were obtained, namely: 1) How is the Persuasive Communication Process for Hindu Religious Counselors in Badung Regency in Conso

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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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Wiśniewska-Singh, Justyna. "“Helpless Indian”: The Sacred Cow as the Symbol of Hindu-Muslim Unity in a Late Nineteenth-Century Hindi Novel." Cracow Indological Studies 23, no. 1 (2021): 219–38. http://dx.doi.org/10.12797/cis.23.2021.01.08.

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In the colonial North India of the late 19th century, the cow emerged as a powerful symbol of imagining the nation. The present paper explores how the image of the sacred cow was reinterpreted in the new sociopolitical context and subsequently employed in the Hindi novel, the development of which coincided with massive campaigns for cow protection. To this end, I study one of the earliest Hindi novels, Nissahāy hindū, written by Rādhākr̥ṣṇadās in 1881 and published in 1890. The novel can be read as a documentary evidence of polemics surrounding the process of identity formation and circumstanc

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Raharjo, Sukirno Hadi, Ketut Budiastra, and Untung Suhardi. "Fenomena Generasi Muda Dalam Aktivitas Ritual Keagamaan Hindu di Pura Parahyangan Jagat Guru Tangerang Selatan." Jurnal Penelitian Agama Hindu 7, no. 4 (2023): 478–93. http://dx.doi.org/10.37329/jpah.v7i4.2680.

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The trend of globalization became a social vortex that swept through all aspects of life, This reality must have been of concern to the younger generation of Hindus that preserved the Hindu religious ritual. These social symptoms are certainly an integral part of trying to get the impression that the Hindu youth has forgotten and that only citizens are involved in any religious activity. This study aims to explain the impact globalization has on the interest of young people in Hindu religious rituals. This is a descriptive qualitative research. Informants in this study, as many as 10 of the yo

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Sanjaya, I. Putu Agung, I. Wayan Sumertha, and I. Wayan Ardhi Wirawan. "The The Strategy Of Leader Communication In Bidang Bimas Hindu Ministry Of Religion Affair, Brach Office West Nusa Tenggara Province." Widya Sandhi: Jurnal Kajian agama, Sosial dan Budaya 15, no. 02 (2024): 82–96. https://doi.org/10.53977/ws.v15i02.1632.

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This article aims to study the leadership communication strategies in serving Hindus in the Bidang Bimas Hindu, Regional Office at the Ministry of Religion Affair, West Nusa Tenggara (NTB) Province. This article is based on research using interpretive qualitative methods to analyze data obtained through observation, interviews and documentation studies. The results of this research found that the leadership communication strategy used in serving Hindus was laissez-faire. The laissez-faire strategy is implemented by leaders who place high trust in subordinates. The Head of Bidang Bimas Hindu (t

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Bista, Chandra Bhakta. "Socio-cultural Practice: A Case Study on Personal Hygienic Behavior in the Hindu Society." Patan Pragya 12, no. 01 (2023): 1–12. http://dx.doi.org/10.3126/pragya.v12i01.61466.

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Hindu culture and religion has its own idea regarding what constitutes excellent physical, mental, and spiritual purity. It would be interesting to learn more about whether or not the Hindu society of today adheres to the same practices. All Hindus view maintaining personal hygiene, including cleanliness of the body, hands, clothes, hygienic toilet, and menstrual hygiene management, as a duty and a fundamental principle. Personal hygiene is considered to be a key component of Hindu society. The major objective is to comprehend the level of awareness and personal hygienic behavior in Hindu soci

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Kalsi, A. S. "Parīksāguru(1882): The First Hindi Novel and the Hindu Elite." Modern Asian Studies 26, no. 4 (1992): 763–90. http://dx.doi.org/10.1017/s0026749x00010064.

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This paper attempts to examine Śrīnivāsdās'sParīksāguru‘Experience is the only teacher’ (1882) generally considered to be the first novel in Hindi,as a novel which draws its subject matter from the extravagant life-styles of the traditional Hindu elites, the rich Hindu bankers and traders, rather than from the peculiar traits of the middle class as is generally asscrted by Hindi scholars.

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Kuckreja, Ravinjay, and I. Nyoman Yoga Segara. "Mencari Definisi Hindu Nusantara." Jurnal Penelitian Agama Hindu 9, no. 1 (2025): 1–15. https://doi.org/10.37329/jpah.v9i1.3606.

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Currently there is a dichotomy between Hindu India and Hindu Nusantara. This article seeks to find the meaning of Hindu Nusantara, a term used by Indonesian Hindus, including in government policy-making, in the absence of a clear definition. The research employed a qualitative approach, utilizing theoretical analysis and document research to explore the historical evolution and contemporary expression of Hinduism in Indonesia. Agama Hindu Indonesia rejects international Hindu missionary movements, although it is also a national missionary movement. This missionary activity results in the first

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Isra Sarwar and Zubaida Zafar. "Modi’s Urge for Hindu State: A Historical Overview of Identity Doctrine." PERENNIAL JOURNAL OF HISTORY 4, no. 2 (2023): 170–88. http://dx.doi.org/10.52700/pjh.v4i2.161.

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Akhant Bharat with only Hindus are the main agenda of BJP led government which formed its policies -posed as religious extremist Hindu political party- having goals of ethnic cleansing and make its land pure from non-Hindus mainly Muslims. The Hindutva doctrine followed and advocated by BJP actually “sought to define Indian culture in terms of Hindu values”. Which was opposite to Nehru’s approach and critical to secular policies but it incepted, grow and now reach a momentum where orthodox rightest Modi passed citizenship Act in which religion has been used as criteria for citizenship besides

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I Nyoman Yoga Segara and Ravinjay Kuckreja. "MASA DEPAN MASYARAKAT HINDU NUAULU DI MALUKU TENGAH." Penamas 37, no. 1 (2024): 15–27. http://dx.doi.org/10.31330/penamas.v37i1.787.

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Fearing discrimination from the Indonesian government, the Nuaulu tribe in Central Maluku have chosen to declare themselves as “Hindu”. Their ancestral customs are similar to mainstream Hindu beliefs and traditions. However, they lack the Hindu Gods, the Sanskrit mantras and the unifying scripture of the Vedas. What is left is a local indigenous religion. However, their bad experience with being categorized as an ancestral faith (aliran kepercayaan) has led them to be self-declared Hindus. In such a circumstance, Hinduism can either unconditionally accept them despite the lack of evident resem

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Hadriani, Ni Luh Gede, I. Putu Gelgel, and Putu Sastra Wibawa. "Pembentukan Peradilan Agama Hindu di Indonesia." Jurnal Penelitian Agama Hindu 9, no. 3 (2025): 210–15. https://doi.org/10.37329/jpah.v9i3.4228.

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Hindus really need Religious Courts, because so far the District Courts have not been able to handle legal issues for Hindus, especially issues related to family law such as divorce, marriage and inheritance law. So far the formation of religious courts for Hindus has not been recognized because it does not have a clear basis. Therefore, it is necessary to conduct research on the basis for the formation of religious courts for Hindus, both the legal, philosophical and sociological basis of the formation of Hindu Religious Courts in Indonesia. The purpose of this study is to analyze the basis f

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Tuteja, K. L. "‘Hindi–Hindu’ discourse in late colonial Punjab." Studies in People's History 6, no. 1 (2019): 33–51. http://dx.doi.org/10.1177/2348448919834776.

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One of the major spheres in which the communal divide in India especially in the north has manifested itself is that of language, around the controversy over Hindi and Urdu. It raged in colonial Punjab as well, despite the fact that neither language was spoken over the larger part of it. In a sense, therefore, it was imported from the then North-Western Provinces (now UP), where the original dialect had given rise to a common language (Khari Boli, Hindustani) with two scripts, around which Hindi and Urdu came to be created as literary languages. Though Urdu remained in colonial times the main

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Kuckreja, Ravinjay. "The Hare Krishnas in Bali: Localized Religion and New Religious Movement." Religió: Jurnal Studi Agama-agama 12, no. 1 (2022): 1–23. http://dx.doi.org/10.15642/religio.v12i1.1857.

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As the Balinese sought official religious acceptance in Indonesia, they formalized their ethnic customs and transformed them into a universal religion with an Abrahamic model called “Agama Hindu Dharma”. In aligning itself with Hinduism, the Balinese had to restructure their internalized indigenous faith and share it with Hindus beyond the island, including with others in the archipelago and the religious hearth of India. The International Society for Krishna Consciousness (ISKCON), commonly known as The Hare Krishna Movement, is a Hindu-based New Religious Movement. With their active presence

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Lewu, Ayub Pangga, Tjiong Eric Cahyadi, Auw Tammy Yulianto, and Simon Simon. "Upacara Ngaben ditinjau dalam Perspektif Iman Kristen." Jurnal Salvation 4, no. 1 (2023): 17–29. http://dx.doi.org/10.56175/salvation.v4i1.82.

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Abstract: Bali Island is a famous island in the world. Besides being famous for its beautiful tourist attractions, the island is also famous for a unique ceremony called ngaben or the burning of corpses as a path taken by the Hindu people to reach the heaven or in Hindu spiritual terms called Moksa. The implementation of ngaben ceremony goes through a long process and requires high cost. The purpose of this writing was to equip evangelists who would carry out missions to Hindus. With an understanding of heaven from a Hindu perspective, evangelists could design the right mission strategy. The r

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Dr., Naveen Singh Chouhan. "Concept of Cruelty under Hindu Marriage." International Journal of Trend in Scientific Research and Development 4, no. 1 (2019): 380–82. https://doi.org/10.5281/zenodo.3605875.

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Hindu marriage is a holy sacrament in the life of a Hindu with other various sacraments, which are known as important for the complete life. Marriage is the valid way for male and female to live together and perform their duties and husband wife are considered to be one in law. In 1869 the Indian Divorce Act was passed but it had remained in applicable to the Hindus and after the Independence on 18th may 1955 The Hindu Marriage Act has been passed which governs all the matters and situations related to Hindu marriage. Dr. Naveen Singh Chouhan "Concept of Cruelty under Hindu Marriage"

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Birkenholtz, Jessica Vantine. "Hinduizing Nepal’s Hindus: Making Modern Hinduism in Medieval Nepal." Journal of South Asian Intellectual History 2, no. 2 (2020): 180–200. http://dx.doi.org/10.1163/25425552-12340017.

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Abstract This article examines Nepal’s Svasthānīvratakathā (SVK) text as a lens to explore the shift from the heterogeneity of Newar and Parbatiyā Hindu ideology and identity in premodern Nepal toward a singular, hegemonic form of Hinduism in modern Nepal. The SVK originated in the sixteenth century as a Newar folk legend and is today the most often read and heard Hindu devotional text in Nepal. Beginning in the eighteenth century, the text began to incorporate normative Sanskritic narratives and gradually transformed into an expansive Purāṇa text. These narratives expanded the SVK’s geographi

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Jelantik, Sayu Kadek. "Komunikasi Konseling Pada Program Dharma Wacana Dan Dharma Tula Di Dusun Ngis Kecamatan Narmada." Sadharananikarana: Jurnal Ilmiah Komunikasi Hindu 3, no. 1 (2021): 391–406. http://dx.doi.org/10.53977/sadharananikara.v3i1.249.

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Counseling communication in the Dharma Wacana and Dharma Tula programs is an educational program for Hindus in internalizing Hindu religious teachings that are sourced from the Vedic Scriptures. Dharma discourse is one of the communication tools for Hindus in conveying Vedic teachings to direct and solve all Hindu problems so that it becomes an effective Hindu counseling communication model. This study describes the process of counseling communication in the Dharma Wacana and Dharma Tula programs in Dusun Ngis, Narmada District. This type of qualitative descriptive research uses the expose fac

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Gunawan, I. Ketut, and Iván Győző Somlai. "Domestic Migration and Integration of Religious Diaspora: Global experiences can benefit the shaping of internal relationships in Indonesia." Kulturní studia 2023, no. 1 (2023): 43–72. http://dx.doi.org/10.7160/ks.2023.200103.

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Many Balinese Hindus have migrated to East Kalimantan for official assignments, as part of transmigration programs, and for advancing economic opportunities, thus initiating a domestic Balinese diaspora. This diaspora maintains its identities and practices, as in Bali, and seeks to replicate Balinese symbols and practices when connecting with other Hindu communities from different cultures and traditions. This article sheds light on “Bali-centrism” and “quasi-exclusiveness” when the Balinese diaspora interacts with non-Balinese Hindus within East Kalimantan. The authors argue that Bali-centris

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Wikramiwardana, Andi Ola, Andi Rahmiani Maulana, and Siti Aisyah Rahman. "Perbedaan Arsitektur Pura Giri Natha dengan Pura Penataran Sasih." TIMPALAJA : Architecture student Journals 1, no. 1 (2020): 82–96. http://dx.doi.org/10.24252/timpalaja.v1i1a9.

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Abstrak_ Tempat suci Hindu adalah suatu tempat maupun bangunan yang dikeramatkan oleh umat Hindu atau tempat persembahyangan bagi umat Hindu dan biasa di sebut Pura. Pura Giri Natha adalah salah satu contoh dari tempat ibadah umat Hindu di Kota Makassar, sedangkan Pura Penataran Sasih adalah salah satu contoh Pura di Bali. Dalam segi arsitektur kedua pura ini memiliki beberapa perbedaan yang akan dijabarkan pada penelitian ini. Penulis melakukan penelitian tentang Pura Giri Natha dan Pura Penataran sasih ini untuk mengidentifikasi perbedaan bentuk fisik yang implementasikan kedalam arsitekturn

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Mrs., Ipsita Chakraborty Dr. P. Ganesan Dr. Debaprashad Chatterjee. "ECO-FRIENDLY RELIGIOUS WORSHIP AMONG THE BENGALI HINDU COMMUNITY." International Journal of Advance and Applied Research 2, no. 18 (2022): 119–23. https://doi.org/10.5281/zenodo.7056383.

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<strong><em>Abstract</em></strong> <em>Religious Worship is very common and normal activities among the all religions daily or occasionally.  It may be seem that without any everyday ritualistic practice one can failure in his target. Bengali Hindu Community maintaining some environmental ethics during their worships, and friendly behavior with nature as a part of Hindu culture. Some ritualistic practices in collaboration with eco-friendly activities are carried out by us in our daily and occasional worship. Bengali Hindus carries out several eco-friendly worships and rituals throughout t

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Rai, I. Wayan, I. Gusti Made Sunartha, Ida Ayu Made Purnamaningsih, Ni Made Ruastiti, and Yunus Wafom. "The Genealogy of Pura Agung Surya Bhuvana in Jayapura, Papua." International Journal of Interreligious and Intercultural Studies 3, no. 2 (2020): 69–85. http://dx.doi.org/10.32795/ijiis.vol3.iss2.2020.1092.

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Pura Agung Surya Bhuvana in Jayapura is the eastern part of Padma Buana temple. Its establishment was initiated by Balinese Hindus and has become the center of Balinese Hindu socio-cultural activities and an important icon of Jayapura. This article discusses the establishment of Pura Agung Surya Bhuvana from the beginning and its development into the center of Balinese Hindus’ social and cultural-religious activities in Jayapura of Papua. This article based on qualitative research, in which all data was collected through observation, document studies, interviews, and FGD with several members o

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Academics, Sabina Babar. "Hindu and Hindutva Ideology in Indian Polity: Examining Modi’s Administration." Strategic Studies 43, no. 2 (2024): 80–96. http://dx.doi.org/10.53532/ss.043.02.00301.

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The idea of India as an inclusive and secular nation-state has been challenged by the rise of Hindu nationalist ideology known as Hindutva. Promoted by organisations like the Rashtriya Swayamsevak Sangh (RSS) and political parties like the Bharatiya Janata Party (BJP), Hindutva advocates for the establishment of a Hindu Rashtra (nation) in India by marginalising minority groups. It involves the “otherisation” of non-Hindus, especially Muslims and Christians, and promotes the Hindu-centric narrative in the country’s history, culture, legislative and administrative setup, which seeks to transfor

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Lewis, Christopher Alan. "The Anal-Erotic Factor in Hindus and Muslims: An Empirical Examination of Berkeley-Hill's Hypothesis." Psychological Reports 71, no. 2 (1992): 643–48. http://dx.doi.org/10.2466/pr0.1992.71.2.643.

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A claim, derived from psychoanalytic theory, which postulates that the religion, philosophy, and personality of Hindus are related to anal-erotic impulses, was examined. English college students (48 Hindus, 97 Muslims, 63 Protestants, and 54 of other religions) were administered a questionnaire on anal personality traits. Mean scores for each group were computed and comparisons drawn between groups. Both Hindu and Muslim religious groups displayed significantly more anal personality traits than did the Protestants and the ‘other religions’ group. Further, similar item endorsements were found f

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Harnika, Ni Nyoman. "Strategi Komunikasi Melalui Media Visual Penyuluh Agama Hindu Pada Masa Pandemi Covid-19 di Kota Mataram." Jurnal SASAK : Desain Visual dan Komunikasi 2, no. 2 (2020): 67–74. http://dx.doi.org/10.30812/sasak.v2i2.910.

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The Covid-19 pandemic has a large influence on the social interactions of Hindu religious counselors to communicating Hindus religious teachings. This is due to government policies that apply social distancing or keep a distance of one to two meters, and do not involve large numbers of people who can cause crowds. This policy has led to changes in the social interaction of a Hindu religious counselor in carrying out his duties as an instructor in communicating Hindu"s religious teachings.This study used a qualitative research method that took place in the city of Mataram, with the object of re

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Satya, Nilayam Research Institute of Philosophy &. Culture. "Pluralism Inside and Out- Some Responses to religious Plurality in the United states Today." Satya Nilayam Chennai Journal of Intercultural Philosophy 2 (June 5, 2002): 50–64. https://doi.org/10.5281/zenodo.12702995.

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The Sri Lakshmi Temple is a popular center for the worship of the Hindu goddess Lakshmi, a divine figure renowned for her graciousness and generosity. Tamil-speaking Hindu priests perform the daily and festival rituals while Hindus young and old come from neighboring towns to beg her favor and celebrate her glory.

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Titya Dharma, Riska. "KOMUNIKASI PERSUASIF PERADAH SEBAGAI UPAYA PEMBINAAN GENERASI MUDA HINDU DI KECAMATAN TEGALSARI KABUPATEN BANYUWANGI." Jurnal Penelitian Agama Hindu 1, no. 2 (2017): 513. http://dx.doi.org/10.25078/jpah.v1i2.290.

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<p><em>The younger generation of Hindus has a responsibility for the existence of Hindus in the future. Peradah is a youthful Hindu organization that aims to unify the vision and mission to maintain the existence of Hindus in District Tegalsari. Persuasive Communication Peradah is used as an effort to foster young generations of Hindus to strengthen and protect the younger generation of Hindu influence of globalization and the existence of other religious people. Empowerment of Peradah as a youth organization of Hindu in Banyuwangi formed a system of kinship and solidarity among th

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Moinuddin Haider, M., Mizanur Rahman, and Nahid Kamal. "Hindu Population Growth in Bangladesh: A Demographic Puzzle." Journal of Religion and Demography 6, no. 1 (2019): 123–48. http://dx.doi.org/10.1163/2589742x-00601003.

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The Hindu population in Bangladesh declined from 22% to 9% from 1951–2011. This paper analyses longitudinal data from the Matlab Health and Demographic Surveillance System for 1989–2016 to quantify the role of fertility, mortality, and international migration in explaining differential growth rates between Muslims and Hindus. The Hindu population has been growing at a slower rate than adherents of other religions, resulting in a decline in their relative share in the national population. Hindus have lower fertility, higher mortality and higher international out-migration rates than Muslims. Ac

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Pinatih, IGAAG Dewi Sucitawathi. "Identity Politics and Political Parties in India." Nation State: Journal of International Studies 7, no. 1 (2024): 71–85. http://dx.doi.org/10.24076/nsjis.v7i1.1587.

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India is the country with the largest Hindu majority in the world. Since the Bharatiya Janata Party (BJP) came to power, the leadership model in India has been directed at implementing the teachings of Hindu nationalism, which considers it essential to protect Indian Hindu culture from the attacks of Western liberal ideology. This research aims to provide an overview of how Hindu identity politics is implemented in India under the rule of the BJP and what kind of political strategies and policies have been created by the Indian government, influenced by the ideology of Hindu hypernationalism.

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Hudaidah and Elsabela. "Tempat Peribadatan Hindu Masa Sriwijaya." Jurnal Penelitian Agama Hindu 6, no. 3 (2022): 151–62. http://dx.doi.org/10.37329/jpah.v6i3.1487.

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Classical ruins in South Sumatra are often engrossed in the existence of the Srivijaya kingdom in the past. This is because the reign of Srivijaya lasted a long time from the VII century to the XIV century AD. One of the classical or Hindu influences is the Bumiayu temple in the village of Bumiayu in the Tanah Abang sub-district. The Bumiayu temple complex is a joint temple complex between Buddhists and Hindus. Based on these findings, it is interesting to study how temples for Hindu worship can coexist with Buddhist temples. The purpose is to describe the Hindu place of worship during the Sri

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KASTURI, MALAVIKA. "Gurusand Gifting:Dana, themathreform campaign, and competing visions of Hindusangathanin twentieth-century India." Modern Asian Studies 52, no. 1 (2018): 99–131. http://dx.doi.org/10.1017/s0026749x17000671.

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AbstractFrom the early twentieth century, Hindu socio-religious and political bodies debated the use thatmaths(monastic establishments) made of their wealth, amassed in large part throughdana(socio religious gifts). From the early nineteenth century, Anglo Hindu law on inheritance, and thereafter the Religious and Charitable Endowments Acts, had enabled the autonomy ofmathsby classifying them as private religious corporations, not charitable endowments. This article suggests that themathreform campaign between 1920 and 1940 in north India was impelled by the preoccupations of heterogeneous Hin

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Oliveira, Mirian Ribeiro de Santos. "Identidade e Religião Hindus na Índia Britânica." Revista de Estudos da Religião (REVER). ISSN 1677-1222 14, no. 1 (2014): 152. http://dx.doi.org/10.21724/rever.v14i1.20272.

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A análise da construção do Hinduísmo como uma religião moderna implica considerar processos de autoidentificação significativamente influenciados por relações de alteridade. O artigo detém-se, em primeiro lugar, no exame das relações coloniais de dominação entre Grã-Bretanha e Índia, entre os séculos 18 e 20, e, por conseguinte, em processos de reinterpretação da noção de pertença à comunidade religiosa, então caracterizada como comunidade hindu. Em segundo lugar, analisa a influência de processos de emigração a partir do subcontinente indiano sobre a representação da identidade hindu. Conside

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Iwanek, Krzysztof. "‘Secularism’ as understood and interpreted by Hindu nationalists." Journal of Language and Politics 17, no. 4 (2018): 533–51. http://dx.doi.org/10.1075/jlp.14020.iwa.

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Abstract This article focuses on how Hindu nationalists interpret the term ‘secularism’ in Hindi. I will refer to two Hindi translations of ‘secularism’: dharmnirpekṣtā and panthnirpekṣtā. The first one means indifference towards religion and the second indifference towards communities. My main point is that the Hindu nationalists’ strategy of referring to old, Sanskrit meanings of dharm (which means ‘law’ and ‘order’ aside ‘religion’ and other concepts) make it possible for them to criticise dharmnirpekṣtā and choose panthnirpekṣtā instead. Their position is that the state can only be ind

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Jain, Sambhav. "Why Hindu Population is Decreasing: Is this a Serious Issue?" International Journal For Multidisciplinary Research 04, no. 04 (2022): 40–50. http://dx.doi.org/10.36948/ijfmr.2022.v04i04.003.

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“Hindu philosophy is at the core of all religions”. Hindus are a significant international faith that originated here on the Indian subcontinent and consists of many different philosophical, religious, including ceremonial traditions. About 80% of people in India followed Hinduism as a religion before the beginning of the twenty-first century however this percentage is declining as the number of Muslims in this region is rising. Hindu and Muslim reproductive differences in India were studied using census data and the results of 11 surveys. There was a reason for the variations in fertility. An

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Deol, Amrit. "“Gilded Cages”." Ethnic Studies Review 46, no. 1-2 (2023): 12–34. http://dx.doi.org/10.1525/esr.2023.46.1-2.12.

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In 1923, the landmark Supreme Court case, United States v. Bhagat Singh Thind determined that Bhagat Singh Thind and all other “Hindus” were ineligible for citizenship because they did not meet the “common understanding” of white. This article explores the debates surrounding the question “who is the ‘Hindu?’” in the United States in the early 1900s. The article depicts how the racialized category of “Hindu” was fabricated and constantly curated throughout the early twentieth century to protect the Anglo-American claim to whiteness. This challenges the idea that the category of “Hindu” was lab

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Wirta, I. Wayan. "Pura Samuan Tiga : Perspektif Media Komunikasi Hindu." Widya Duta: Jurnal Ilmiah Ilmu Agama dan Ilmu Sosial Budaya 15, no. 1 (2020): 49. http://dx.doi.org/10.25078/wd.v15i1.1406.

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<p>The number of sect (Hindu religious schools) that developed in Bali in the past was feared by various groups would lead to religious disharmony. The formulation of the problem of this research : 1) Why did Samuantiga Temple as a medium of Hindu communication, 2) How did Hindus Use Samuantiga Temple as a medium of communication, and 3) What were the implications of Samuantiga Temple as a medium of Hindu communication. The research objective was to obtain the factors that cause Samuantiga Temple as a Hindu communication media, understand the use of Samuantiga Temple as a Hindu communica

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Eko Putro, Zaenal Abidin, and Kustini Kustini. "FLEXIBILITY OF HINDUISM IN A SOJOURNING LAND STUDY ON DIASPORIC BALINESE HINDU IN CIMAHI, WEST JAVA PROVINCE OF INDONESIA." Analisa: Journal of Social Science and Religion 2, no. 01 (2017): 61. http://dx.doi.org/10.18784/analisa.v2i01.412.

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In so far, articles portraying Balinese Hindu who settles in far away from Bali Island are less widely published. In recent development of Hinduism in Indonesia, Hindus community shows a dynamic process and tries to adapt culture of majority people in some areas. This article tries to explore the dynamics of Balinese Hindu community which is assumed a diasporic Balinese who settle in a small town Cimahi, West Java Province of Indonesia. This article shows that the Balinese Hindu in Cimahi can perform flexibility of Hindu doctrine as well as Hindu ritual which mean they do not totally follow th

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Agus Windu Yasa Bukian, Putu, and Putu Dian Prima Kusuma Dewi. "Placenta Ceremony For Social Culture And Hope Human Hindu Bali." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 1 (2019): 124. http://dx.doi.org/10.25078/ijhsrs.v3i1.762.

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<p>The birth process for Hindus is a sacred process and full of beauty. Special Hindu humans in Bali have gone through a very diverse ritual process since the womb. This research is a type of qualitative research that involves the socio-cultural values and expectations of Hindu Balinese people from the ceremony to mend the placenta. Information was collected from religious leaders, community leaders and Balinese Hindu couples who have babies. Descriptive analysis and content used to analyze the results of the data obtained. The results show the process of ceremony of placenta a hereditar

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Sabastian, Luna. "Savarkar's Miscegenous Hindu Race." Comparative Studies of South Asia, Africa and the Middle East 44, no. 1 (2024): 66–79. http://dx.doi.org/10.1215/1089201x-11141431.

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Abstract This article establishes racial thinking as central to V. D. Savarkar's (1883–1966) founding theory of Hindutva. Savarkar's issue with the Muslims was not that they were irreducibly “other,” a foreign race polluting Hindu “blood.” Jettisoning racial and caste purity, Savarkar instead grounded Hindutva's myth of a single Hindu race in all-round biological admixture. “Miscegenation,” as it was conceptualized by Nazis and white supremacists at the time, buttressed Hindutva's tremendous violence against Muslims, whose annihilation would come through gendered incorporation. Savarkar redefi

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Sharma, Arvind. "Dharma and the Academy: A Hindu Academic's View." American Journal of Indic Studies 1, no. 1 (2018): 1–16. http://dx.doi.org/10.12794/journals.ind.vol1iss1pp1-16.

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The relations between the academic community and the Hindu community have recently come to be characterized by a sharp debate, which has also spilled over into journalism and the Internet. This development has been prompted by the reservations expressed by a significant number of Hindus in North America and India over the way Hinduism is portrayed in the Western academia and by the vigorous response of the academic community to such criticism. As an academic, who is also a Hindu; or conversely, as a Hindu, who is also an academic, I (along with some of my other Hindu colleagues) stand at

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Wankhede, Harish S. "Examining the Presence of Dalit identity in Hindi Cinema." Current Research Journal of Social Sciences and Humanities 5, no. 2 (2023): 76–82. http://dx.doi.org/10.12944/crjssh.5.2.03.

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A century of Bombay’s popular cinema has overtly celebrated the upper caste hero on screen. Major genres of Hindi cinema are stuffed with the Hindu-Brahmanical cultural values, social themes and political interests. The caste and question of Untouchability not even figured as the peripheral aspects of the cinema. The narratives revolve around certain abstract upper caste Hindu identities, divorced from the idea that in the actual Hindu social order caste distinctions play a crucial role. Bombay’s popular Hindi cinema though showcased artistic and intellectual agency by representing the problem

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Ojha, Niranjan. "A Study of Sculptures Reveals Hindu-Buddhist Religious Harmony in Nepal." Researcher CAB: A Journal for Research and Development 3, no. 1 (2024): 145–56. http://dx.doi.org/10.3126/rcab.v3i1.68428.

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In a multi-religious country like Nepal, religious harmony is essential for sustaining peace and calmness. Religious discord in society may result if religious concord is not addressed. Even though Nepal is a secular country with a Hindu majority, Buddhists remain crucial and inseparable elements of Nepalese society. They have lived in religious harmony in Nepal. During the period, there were no religious riots or tensions between Hindus and Buddhists. According to the Principle of Religious concord, when two cultures meet and interact, religious ideas will be exchanged, with the dominant cult

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Purwanto, Susilo Edi. "Mysticism Of Barong And Rangda In Hindu Religion." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 3, no. 2 (2019): 258. http://dx.doi.org/10.25078/ijhsrs.v3i2.899.

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<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article.

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Putu Dana Yasa and Febri Vive Kananda. "SIKAP KRITIS TERHADAP KUALITAS PENDIDIKAN AGAMA HINDU DI TENGAH KONDISI UMAT YANG MENCEMASKAN." Veda Jyotih: Jurnal Agama dan Sains 1, no. 1 (2022): 115–26. http://dx.doi.org/10.61330/vedajyotih.v1i1.5.

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The quality of Hindu religious education that has existed since ancient times and has developed until now, of course, must receive greater attention. This is important as an effort to address various religious issues. In the midst of the condition of Hindus who are currently in an anxious position due to a lack of basic understanding of their religious teachings, of course it is a shared responsibility, especially the responsibility of Hindu intellectuals who play an important role in conveying religious teachings contained in the sacred Vedic literature. Various types of improvements are need

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