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Education and new Gurukul coaching models of Hindutva
Suryakant Waghmore

Hinduism as a civil religion, not necessarily bound by caste anymore, but as a step towards mobilising various castes in favour of nationalist Hinduism. Hinduism as civil religion Civil religion need not impinge on private religion and it is not always invoked in favour of worthy causes (Bellah, 1967 ). I draw on Robert Bellah, who used the idea of American civil religion to refer to ‘a set of beliefs, symbols, and rituals that exist alongside of, and rather clearly differentiated from, the churches’. While

in Passionate politics
Emma Tomalin
and
Olivia Wilkinson

when in reality people often practise the so called ‘world religions’ alongside traditional or folk religion ( Kane, 2014 ). However, the Pew–Templeton Global Religious Futures Project suggests the following breakdown: 60.5 per cent of the population are Christian, 32.9 per cent Traditional, 6.2 per cent Muslim, and the remaining 0.4 per cent are other religions such as Hinduism, Buddhism or Judaism. 9 While eight LFAs were recruited to participate in BtG

Journal of Humanitarian Affairs
Elite European migrants in the British Empire
Author:

While most of the Germans who suffered expulsion during the First World War lived within British shores, the Royal Navy brought Germans from throughout the world to face incarceration in the their network of camp. This book offers a new interpretation of global migration from the early nineteenth until the early twentieth century. It examines the elite German migrants who progressed to India, especially missionaries, scholars and scientists, businessmen and travellers. The book investigates the reasons for the migration of Germans to India. An examination of the realities of German existence in India follows. It then examines the complex identities of the Germans in India in the century before the First World War. The role of the role of racism, orientalism and Christianity is discussed. The stereotypes that emerged from travelogues include: an admiration of Indian landscapes; contempt for Hinduism; criticism of the plight of women; and repulsion at cityscapes. The book moves to focus upon the transformation which took place as a result of this conflict, mirroring the plight of Germans in other parts of the world. The marginalisation which took place in 1920 closely mirrored the plight of the German communities throughout the British Empire. The unique aspect of the experience in India consisted of the birth of a national identity. Finally, the book places the experience of the Germans in India into four contexts: the global history of the nineteenth and early twentieth centuries; German history; history of the British Empire in India; and Indian history.

Biswamoy Pati

3 Hegemony, shifting identities and conversions It is a rather strange world that we live in. Whereas in this post-modern age many of us can appreciate Darwin and his theory of the evolution of the human species and we can identify with scientists searching for the missing link, it is difficult for most of us to accept that originally we were all adivasis. This seems to be the undiscovered ‘missing link’ when it comes to the evolution and development of the caste system in south Asia. Another problem relates to the manner in which Hinduism is presented as a

in South Asia from the margins
Abstract only
Alan Watts and the visionary tradition
Laurence Coupe

mysticism. The Transcendentalists, as the name implies, thought of themselves as religious thinkers, not just literary writers or cultural commentators (though they were both of these). But it is significant that their idea of religion was formed mainly by their study of texts such as the Bhagavad Gita rather than the New Testament. Their preference for Hinduism over Christianity led to their being regarded as subversives, or even heretics. At best, they were accused of superficiality, of dabbling in Eastern thought instead of engaging with the profundities of the pilgrim

in Beat sound, Beat vision
Charles Allen

, and some by fate, but I have 147 148 In Time’s eye never met an Englishman yet who hated Islam and its people as I have met Englishmen who have hated other faiths. Musalmani awadani, as the saying goes – where there are Mohammedans, there is a comprehensible civilisation.’25 Kipling was a good hater and the other side of the coin is that in India the greater his sense of affinity with Islam and Muslims, the greater his con­ tempt for Hinduism and Hindus, whom he associated with some of the worst shortcomings of Indian society such as caste, the plight of widows

in In Time’s eye
Romila Thapar

The differentiation between the laity and those who have received ordination in a religion is not characteristic of all religions. In some it is demarcated, in some it is not to be found, and in yet others the differentiation is blurred. I would like to contrast the recognition and concern for the laity in Buddhism with the other major religion of early India, Hinduism, which tends either to leave it fluid or as in some sects, gives it no recognition. Votive inscriptions from Buddhist sites in the Deccan, the northern part of the Indian peninsula, during the

in Law, laity and solidarities
Panikos Panayi

the intellectual sphere, he also examined the ‘German Servants of the British Raj’, focusing upon those who worked as scientists and scholars at the height of the Empire. 7 Entanglement or transformation points to the fact that some sort of pre-existing positions existed which subsequently underwent change. Clearly, one of these positions was religion. Christianity and Hinduism form the starting points

in The Germans in India
Modernity and malevolence in Tribal India
Andrew Willford

tribal communities. Reduced access to land has undermined the cultivation of Indigenous dietary and ritual staples. The disruption of ritual life, in turn, has produced shifts in diet and access to traditional medicines, as well as a drift towards Hinduism, associated with the encroaching Tamil population. A rise in ‘new illnesses’, has resulted. 1 Community healers speak of

in The anthropology of power, agency, and morality
Abstract only
Jesús F. Cháirez-Garza

constitutional reforms, which expanded and re-designed the Indian electorate. However, this book has argued that Ambedkar was the main character in politicising untouchability. Through examining his career and political writings, I have shown how Ambedkar envisioned untouchability beyond religion and social interaction. For Ambedkar, untouchability was not to be abolished through the reform of Hinduism. Inter

in Rethinking untouchability