Suchergebnisse

AbstractThis paper problematizes the taken-for-granted use of the labels "Hindu" and "Hinduism" in accounts of Indian religion and culture, on the premise that these descriptions have histories and are themselves constructions. A term like "Hindu" and its various derivatives (including "Hinduism") have been transformed from their original regional and possibly ethnic meanings to carrying religious substance. More importantly, specific meanings are attributed to these categories, particularly through orientalist and Indological writings, and have structured definitions and empirical interpretations of Indian religiosity. These writings have tended to produce homogeneous, monolithic and essentialist conceptualizations of Hinduism. Relying on ethnography, this paper provides empirical evidence to deconstruct the labels "Hindu" and "Hinduism" and to demonstrate how a complex of meanings can be attached to these labels only by attending to the socio-cultural and political specificities of their context of practice.

Compares two movements of organized Hinduism in India, the Arya Samaj & Rashtriya Svayamasevak Sangh (RSS), highlighting differences in their goals, strategies, ideologies, organization, & bases of support. Their respective histories are traced, focusing on the impact of colonialism, adaptation of Western models, & partition & independence. Founders of each group created different forms of Hindu identity, drawing on a wide range of Hindu scriptures, laws, & philosophies, with Arya Samaj's use of Vedic authority contrasted with the RSS's ideology of the Hindu Nation. The bases of the groups' organizational structures in their concepts of their role in the larger Hindu community are described as individual initiative (Arya Samaj) & central leadership (RSS). Political & social roles of each group are analyzed, emphasizing their participation in elections & party politics. It is demonstrated how the experience of colonialism has shaped the current situation, leading to growing fundamentalism & mob violence. It is concluded that the forces driving activist Hinduism have more to do with establishing Hindu rule than promoting Hindu values & practices. Bibliog. T. Arnold

Hinduism is a global religion with a significant presence in many countries. 'Hindu Diasporas' analyses the religious traditions and practices of Hindus of South Asian descent living outside South Asia, offering a foundation for understanding Hindu traditions in their global diasporic contexts and the dynamic development of Hinduism around the world.

Hinduism is a global religion with a significant presence in many countries. Hindu Diasporas analyses the religious traditions and practices of Hindus of South Asian descent living outside South Asia, offering a foundation for understanding Hindu traditions in their global diasporic contexts and the dynamic development of Hinduism around the world.

Most overviews of Hindu belief and practice follow a history from the ancient Vedas to today. Such approaches privilege Brahmanical traditions and create a sense of Hinduism as a homogenous system and culture, and one which is largely unchanging and based solely on sacred texts. In reality, modern Hindu faith and culture present an extraordinary range of dynamic beliefs and practices. ''Contemporary Hinduism'' aims to capture the full breadth of the Hindu worldview as practised today, both in the sub-continent and the diaspora. Global and regional faith, ritualised and everyday practice, Brahm

Hinduism is a global religion with a significant presence in many countries. 'Hindu Diasporas' analyses the religious traditions and practices of Hindus of South Asian descent living outside South Asia, offering a foundation for understanding Hindu traditions in their global diasporic contexts and the dynamic development of Hinduism around the world.

"Covering the earliest Sanskrit rulebooks through to the codification of 'Hindu law' in modern times, this interdisciplinary volume examines the interactions between Hinduism and the law. The authors present the major transformations to India's legal system in both the colonial and post colonial periods and their relation to recent changes in Hinduism. Thematic studies show how law and Hinduism relate and interact in areas such as ritual, logic, politics, and literature, offering a broad coverage of South Asia's contributions to religion and law at the intersection of society, politics and culture. In doing so, the authors build on previous treatments of Hindu law as a purely text-based tradition, and in the process, provide a fascinating account of an often neglected social and political history"--

Hinduism is very much a living force in the lives of millions of Hindus in India. These are common people, mostly villagers, many of them illiterate. There is an important minority among the Hindus however, consisting of educated, Mc Ur dwellers, whose religious belief & practice have become separated from their total way of life. This fragmentation between the religious & the secular is alien to Hindu consciousness. It began with the arrival of Christianity in India & was deepended by British rule. Hindu reformers sought to 'purify' Hinduism so that it could be held forth as a viable, modern alternative to Christianity & the western world view. Reform & revivalism in the domain of religion soon had their political consequences in the emergence of nationalism & 'communalism'. (By the latter term is meant the adherence to one's religious community first, & only then to a territorial unit in the quest for national independence.) Communal politics, aided by the policies of the British, ultimately resulted in religion being reduced to a shadow of itself. India was partitioned amidst communal riots. While Pakistan declared itself an Islamic state, India under J. Nehru chose to call itself a socialist, secular democracy. A revulsion against the abuses of religion led to the revival of a spurious discussion about the relation between Hinduism & economic development. Empirical evidence pointed to the futility of such debates. The Ur, educated, Mc Hindu today finds that he has become alienated from Hinduism, & yet has not become a recipient of gifts from the largesse of the western industrial civilization. "Where does he turn next for a renewal of life?" This question must be answered. AA.