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The historical and empirical project presented here is grounded in a desire to theorize 'religion-state' relations in the multi-ethnic, multi-religious, secular city-state of Singapore. The core research problematic of this project has emerged out of the confluence of two domains, 'religion, law and bureaucracy' and 'religion and colonial encounters.' This work has two core objectives: one, to articulate the actual points of engagement between institutions of religion and the state, and two, to identify the various processes, mechanisms and strategies through which relations across these spheres are sustained. The thematic foundations of this book rest on disentangling the complex interactions between religious communities, individuals and the various manifestations of the Singapore state, relationships that are framed within a culture of bureaucracy. This is accomplished through a scrutiny of Hindu domains on the island nation-state, from her identity as part of the Straits Settlements to the present day. The empirical and analytical emphases of this book rest on the author's engagement with the realm of Hinduism as it is conceived, structured, framed and practiced within the context of a strong state in Singapore today. Ethnographically,the book focusses on Hindu temple management and the observance of Hindu festivals and processions, enacted within administrative and bureaucratic frames.
Die Joint Hindu Family ist die wohl erste Form eines personengesellschaftsrechtlichen Zusammenschlusses im Hindurecht und kann nach der Säkularisierung des traditionellen Hindurechts in den 50er Jahren als das charakteristische Rechtsinstitut des heutigen Hindurechts bezeichnet werden. Trotz fortwährender Kritik und sozialem Wandel hat dieses seit Jahrhunderten in Religion und Tradition fest verhaftete Institut nicht an Bedeutung verloren. Die vorliegende Arbeit präsentiert diese Rechtsfigur detailliert in ihrer Ausformung und Wirkung in der indischen Gesellschaft, wobei das Schwergewicht der Bearbeitung auf den vermögensrechtlichen Aspekten liegt. Ein kurzer Vergleich zu funktionsähnlichen Regelungen des deutschen Rechts und eine Untersuchung über die Bedeutung der Joint Hindu Family in der gesellschaftlichen Wirklichkeit ergänzen die Darstellung des materiellen Rechts.
The representation of the Muslims as threatening to India's body politic is central to the Hindu nationalist project of organizing a political movement and normalizing anti-minority violence. Adopting a critical ethnographic approach, this book identifies the poetics and politics of fear and violence engendered within Hindu nationalism.
Within Hinduism a large number of personalities or 'forms', are worshipped as murtis. These beings are either aspects of the supreme Brahman, avatars of the supreme being, or significantly powerful entities known as devas. The exact nature of belief in regards to each deity varies between differing Hindu denominations and philosophies. Often these beings are depicted in humanoid, or partially-humanoid forms, complete with a set of unique and complex iconography in each case. In total, there are 330,000,000 (33 crores or 330 million) of these supernatural beings in various Hindu traditions.
Modernism which has become a self-conscious and very powerful intellectual and cultural factor in the global inter-religious competition. There is the old Indian Buddhism which is deeply rooted in Hindu culture. There is Ambedkar, the great leader of the Untouchables and fighter against caste system, who prevented his Dalit comrades from conversion to Christianity or Islam, and encouraged them to stay in the world of Indo-genous culture by entering Neo-Buddhism. There are anti-karmistic Hindu religions fighting against the rule of karma: arul (selfless grace), bhakti (selfless love) and seva (selfless service) are their basic religious ideas. The Indo-genous religions are deeply connected by puja whatever objects may be worshipped, Sikhs worship the Holy Book, the Granth, as their Guru and Lord, Iskcon worships Krishna and has reconstructed the puja even in the West.
High Quality Content by WIKIPEDIA articles! The Oxford Centre for Hindu Studies, founded in 1997, is an independent academy for the study of Hindu culture, religion, languages, literature, philosophy, history, arts and society. The Centre is a Recognised Independent Centre of Oxford University. The main goal of the Centre is to develop academic programmes of scholarship, research and publishing in the field of Hindu studies. Another aim is to engage the Hindu community in the academic study of their own philosophy, education, and culture. The official association provides a platform for the Oxford Centre for Hindu Studies and Oxford University to move forward together in teaching, research and publishing. It will also open to students and researchers the wonderful Indian resources Oxford holds, including the Indian Institute Library, housing the largest collection of Sanskrit texts outside of India. Lord Patten of Barnes Chancellor of Oxford University.
Please note that the content of this book primarily consists of articles available from Wikipedia or other free sources online.NHSF stands for the National Hindu Students'' Forum, UK. NHSF is the national network of Hindu Societies operating on University and Further Education campuses around the UK. It was started in 1991 from a stall at a Hindu Marathon, but now operates in around 40 different United Kingdom institutions. Until 15 years ago there was no Hindu representation on campus and so the first Hindu society, at London School of Economics, was set-up to cater for needs specific to a Hindu student. Although in its early years there was large scale opposition to the creation of Hindu societies, with people arguing that the existing Asian or Indian societies sufficed, NHSF has now become a firmly established movement.
High Quality Content by WIKIPEDIA articles! Several contemporary groups, collectively termed Hindu reform movements, strive to introduce regeneration and reform to Hinduism. Although these movements are very individual in their exact philosophies they generally stress the spiritual, secular and logical and scientific aspects of the Vedic traditions, creating a form that is egalitarian that does not discriminate based on J ti (caste or subcaste), gender, or race. Thus, most modern Hindu reform movements advocate a return to the ancient, egalitarian forms of Hinduism, and view aspects of modern Hinduism, such as discrimination and the caste system, as being corrupt results from colonialism and foreign influence.
High Quality Content by WIKIPEDIA articles! Up until the advent of Islam, some eastern portions of Afghanistan was ruled by the Hindu Shahi kings. When Hsüan-tsang visited the region early in the 7th century CE, the Kabul valley region was ruled by a Hindu Kshatriya king, who is identified as the Shahi Khingal, and whose name has been found in an inscription found in Gardez. The Hindu Shahi kings of Kabul and Gandhara may have had links to some ruling families in neighboring Kashmir and other areas to the east. The Shahis, though Hindu, were rulers a multi religious Buddhist, Zoroastrian, and pagan population and were thus patrons of numerous faiths, and various artifacts and coins from their rule have been found that display their multicultural domain.
Hindu astronomy is an unchanged, high-quality reprint of the original edition of 1896.Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has become rare and historical knowledge for the future.
This book aims to explain the multiple symbolic meanings encompassed by and in the Hindu temple. Distinct chapters are dedicated to: (1) the multi-level relationship between the temple, the cosmos and the body of the primordial being, (2) the antecedents of Indian sacred monuments, (3) the basic structure of the Hindu temple and the main temple typologies, (4) the sculptural elements, both anthropomorphic and symbolic, (5) the political, economic, and social role played by the temple in Indian society. Lastly, the volume provides a useful glossary of key architectonic terms. This multi-faceted subject-matter is made accessible in the light of its recognisable affinities with Western religio-philosophical traditions.The volume, therefore, offers to the reader, particularly to students of Indian art, a useful teaching tool to understand and to interpret the development of the great sacred Hindu monuments, transforming a highly complex matter into a clear and updated treatise.