A Personal Tribute to Ninian Smart

The assertion of Hindu identity in contemporary India takes two characteristic forms: organized movements notable for their effective action; and uncontrolled mob violence. Understanding this apparent paradox entails both general religio-historical explanation and culturally specific interpretation. From a general perspective, organized movements and mob violence each offers a means of identifying with the same religious object—in this case, the Hindu nation, newly valorized in urban India. But the specific relationship between the two can be interpreted through themes of control and violence in Shaivite myth.     

Christian‐Muslim influence in Pondicherry,South India∗

Christian‐Muslim influence on modern Hindu and Hindu‐inspired movements and religious institutions has always been a neglected area of study. In this paper, we try to fill this gap to some extent, by concentrating our interest and study on the Hindu‐inspired Sri Aurobindo Movement of Pondicherry in the Tamil country. In the course of the paper, we show how values of Islamic and Christian‐West origins have made crucial in‐roads into modern Hindu religious thought and practice. We have brought out especially the striking resemblances between the Sri Aurobindo Movement and Islam. Values like egalitarianism, brotherhood and universalism, so alien to Hindu traditions and genius and so familiar to Islam and Christianity seem to have been successfully incorporated as core values by modem variants and interpretations of Hinduism. Though our study concentrates only on Christian‐Muslim influence on the Sri Aurobindo Movement, anybody can see that it has great relevance to many modern Hindu and Hindu‐inspired movements in India.     

Lower income Hindu women's attitude towards abortion: a case study in urban India

After a brief discussion of Hindu views on abortion as reflected in classical Hindu philosophical and religious texts, this article examines, from an interdisciplinary perspective, current social attitudes towards abortion among lower-income Hindu women in Calcutta and attempts to identify the reasons for the striking disparity between traditional and modern Hindu views. Does Hindu dharma have the regulatory power it wielded in the past? What accounts for the changing face of mores in urban centers like Calcutta? These and related issues are the focus of this essay.     

South African Hindu Psychologists’ Perceptions of Mental Illness

Conceptualisations of mental illness are not universally applicable, as culture shapes the expression, perceptions and treatment preferences thereof. By focusing on the perceptions of Hindu psychologists regarding mental illness, this study aimed to provide a deeper understanding of the impact that religious beliefs have on such conceptualisations. Semi-structured interviews were conducted with six Hindu psychologists around the Johannesburg area, South Africa. Responses were analysed using thematic content analysis. From the findings, it was evident that religion plays a critical role in the understanding and treatment of mental illness. Hindu beliefs around psychological disturbances were salient. Additionally, it was found that a tension existed between psychologists’ awareness of the influential function of religion, particularly amongst collectivistic communities such as the Hindu community, and their occupational understandings and practices, which are deeply rooted in Western thought. Furthermore, it was suggested that the fear of stigma prevented Hindu clients from reaping the benefits of seeking help from culturally competent psychologists.     

Religion,Science, and the Middle Class in the All World Gayatri Pariwar

International Journal of Hindu Studies - The All World Gayatri Pariwar is a modern Hindu movement that utilizes scientific rhetoric a great deal in its discourse. Based on ethnographic research...     

Migrant Religiousness and Social Incorporation: Tamil Hindus from Sri Lanka in Germany

Processes of immigration and the importance of religion among migrants have caught the interest of both researchers and politicians. This article presents new empirical data from a study of Tamil Hindu immigrants in Germany. Tamils from Sri Lanka have come to Germany as asylum seekers during the 1980s and 1990s. The majority are Hindus (about 46,000) who established some 25 Hindu temples over the past two decades. In contrast to previous ethnographic research on this immigrant group, this article applies quantitative and statistical research to complement existing findings and to analyse the scope of religiousness and its impact on processes of immigrant social incorporation. The findings underscore that material wealth and generation progression exert a significant influence on the religiousness of the Tamil Hindu immigrants. The results also show that on the one hand, religion has significant association with Tamils’ reluctance to assimilate and with their preference to maintain contact with other Tamils rather than contact with Germans. However, on the other hand, religion does not prevent contact with Germans on the level of interaction. In fact, the data point to an increase of inter-ethnic contact among the Hindu. Another important finding is identification with multiple religions: 8.1% of the sample describe themselves as both Hindu and Catholic.     

COSMOLOGY AND HINDU THOUGHT

Abstract. This paper outlines some major ideas concerning cosmogony and cosmogony and cosmology that pervade the Hindu conceptual world. The basic source for this discussion is the philosophical literature of some of the principal schools of Hindu thought, such as VaiVaiśika, Sānkhya, and Advaita Vedānta, focusing on the themes of cosmology, time, and soteriology. The core of Hindu philosophical thinking regarding these issues is traced back to the Rk Vedic cosmogonical speculations, analyzed, and contrasted with the "views of the opponent." The relevance of the Hindu worldview for overcoming the conflict between science and religion is pointed out.     

“Cow Is a Mother,Mothers Can Do Anything for Their Children!” Gaushalas as Landscapes of Anthropatriarchy and Hindu Patriarchy

This article argues that gaushalas, or cow shelters, in India are mobilized as sites of Hindutva or Hindu ultranationalism, where it is a “vulnerable” Hindu Indian nation—or the “Hindu mother cow” as Mother India—who needs “sanctuary” from predatory Muslim males. Gaushalas are rendered spaces of (re)production of cows as political, religious, and economic capital, and sustained by the combined and compatible narratives of “anthropatriarchy” and Hindu patriarchy. Anthropatriarchy is framed as the human enactment of gendered oppressions upon animal bodies, and is crucial to sustaining all animal agriculture. Hindu patriarchy refers to the instrumentalization of female and feminized bodies (women, cows, “Mother India”) as “mothers” and cultural guardians of a “pure” Hindu civilization. Both patriarchies commodify bovine motherhood and breastmilk. which this article frames as a feminist issue. Through empirical research, this article demonstrates that gaushalas generally function as spaces of exploitation, incarceration, and gendered violence for the animals. The article broadens posthumanist feminist theory to illustrate how bovine bodies, akin to women's bodies, are mobilized as productive, reproductive, and symbolic capital to advance Hindu extremism and ultranationalism. It subjectifies animal bodies as landscapes of nation‐making using ecofeminism and its subfield of vegan feminism.     

Gaṇeśa Caturthī and the Making of the Aspirational Middle Classes in Rajasthan

International Journal of Hindu Studies - This article examines the ways in which religious practices play a critical role in formulating middle-class identities among upwardly mobile Hindu...     

Kālīghāṭ and the Fashioning of Middle-Class Modernities

International Journal of Hindu Studies - The upper middle classes have worked over the past century to transform the Hindu temple from a symbol of “backwardness” to a symbol of the...     

YOUTH,CRISIS, AND THE POLITICAL LIFE OF GLOBAL HINDUISM

The idea of ‘youth’ has emerged as a particularly central, and contested, issue within the shifting cultural politics of diasporic Hinduism. Familiar and longstanding questions about immigration and cultural/religious transmission are transforming into newly articulated political concerns and discourses. This discussion examines some of the ways in which the idea of youth has been invoked and mobilized by different diasporic public Hindu voices, especially in the American context. I examine, for instance, how ‘youth’ has come to preoccupy the protracted debates over academic representations of Hinduism, the public advocacy of newer organizations such as the Hindu American Foundation, as well as American Hindu endorsements of the post-9/11 war on terror. Hindu youth figures centrally here, often wrapped up with intensifying discourses of threat and vulnerability, with the fate and nature of youth emerging as key concerns in the politics of culture, identity, security, and representation.     

Mobility,Adaptability, and Accessibility: “Cute” Hanumān Figures Among Surinamese Hindu Children in The Netherlands

International Journal of Hindu Studies - This article asks how the popular deity Hanumān has become one of the central figures for mobilizing a Surinamese Dutch Hindu “devotional...     

Rekindling the Gāyatrī Mantra: Rabindranath Tagore and “Our Veda”

International Journal of Hindu Studies - How is ancient Hindu wisdom made meaningful in new contexts? What might draw a modern Bengali poet to the cadences and mystic meaning of the...     

The Mystery of God and the Claim of Reason: Comparative Patterns in Hindu-Christian Theodicy

International Journal of Hindu Studies - In a comparative study of karma theodicy and atonement theodicy, as developed by some Hindu and Christian theologians, this article argues that they present...     

A cross‐cultural adventure: The transformation of Ronald Nixon

It was very rare for a Westerner to cross over into traditional Hindu culture during the British period of Indian history. One figure to do so, however, was Ronald Nixon, who later came to be known by the name Krishnaprem and was recognized as a Hindu saint by many Indians of his day. This paper explores the life and thought of Krishnaprem by examining both his own published works and private sources. It investigates the way in which he negotiated resistant boundaries within Hindu culture and highlights the nature of his move from those dimensions of Hindu culture that were publicly acceptable to Western intellectuals into those private realms which were not. The life story of Ronald Nixon provides good opportunity for cross‐cultural considerations and challenges many of the assumptions held in the academy regarding cultural boundaries.     

Instrumentalist Interpretations of Hindu Environmental Ethics

Many environmental ethicists believe that any adequate environmental ethic should attribute ‘direct moral standing’ (often glossed in terms of intrinsic value) to plants, animals, and the rest of nature. But certain interpretations of Hindu environmental ethics apparently attribute only instrumental value to nature. This places them in direct conflict with the purported adequacy condition on an environmental ethic. So, is such a Hindu ethical view really inadequate? In his recent book Hinduism and Environmental Ethics, Christopher Framarin claims that it is because Hindu instrumentalism about nature is either viciously circular or unacceptably arbitrary. I argue, however, that Framarin’s claim founders in virtue of his misconstruing the logical structure of instrumental value.     

Religion insulates ingroup evaluations: the development of intergroup attitudes in India

Research on the development of implicit intergroup attitudes has placed heavy emphasis on race, leaving open how social categories that are prominent in other cultures might operate. We investigate two of India's primary means of social distinction, caste and religion, and explore the development of implicit and explicit attitudes towards these groups in minority‐status Muslim children and majority‐status Hindu children, the latter drawn from various positions in the Hindu caste system. Results from two tests of implicit attitudes find that caste attitudes parallel previous findings for race: higher‐caste children as well as lower‐caste children have robust high‐caste preferences. However, results for religion were strikingly different: both lower‐status Muslim children and higher‐status Hindu children show strong implicit ingroup preferences. We suggest that religion may play a protective role in insulating children from the internalization of stigma.     

The Forgotten Consort: The Goddess and Kāmadeva in the Early Worship of Tripurasundarī

International Journal of Hindu Studies - This article examines continuities between the Hindu Tantric tradition of Tripurasundarī, which later came to be known as ?rīvidyā, and...