Rational action and uncontrolled violence: Explaining Hindu communalism

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.     

The Śrī Maṅkala Vināyakar Satsaṅg Group: Religious Practice and Middle-Class Status in Tamil Nadu,South India

This article presents an organized group of middle-class, multicaste Hindu housewives living in the suburbs of Madurai, Tamil Nadu—the ?rī Ma?kala Vināyakar Satsa?g (SMVS) Group. Hindu satsa?g groups are common throughout India and revolve primarily around devotional singing, although the word satsa?g also denotes a grouping/community specifically organized around a guru and their students. Using my experiences participating in and observing this specific satsa?g group and its practices, I demonstrate how caste, class, and Hindu religious practice intersect in contemporary urban Tamil Nadu. Through an examination of how religious knowledge is shared and learned in the SMVS Group, I show that what are viewed as high-caste Hindu performances of piety (for example, Sanskrit recitation) are formative in many Hindu women’s perceptions and constructions of their middle-class identities. Further, I highlight the study of multicaste women’s social networks, both urban and rural, as a nuanced and valuable lens through which to study middle-class identity in India.

     

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.     

“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.     

WHO IS TO BLAME? RAPE OF HINDU-MUSLIM WOMEN IN INTERETHNIC VIOLENCE IN INDIA

This research examined attitudes that predict rape blame in contexts of interethnic violence between minority Muslims and dominant Hindu communities in Mumbai, India. I hypothesized that, in contexts of interethnic violence, prejudicial attitudes toward communities and attitudes that view rape as a conflict tool (i.e., an effective strategy to control an ethnic community) would predict victim blame. This study is among the first to provide empirical support that ethnic prejudice and specific misogynistic attitudes are important predictors of rape victim blame in ethnic violence contexts. Findings indicate that attitudes that exploit women's positions across categories of gender and religious community predict higher victim blame attributions. Findings are relevant to current intercommunity relationships and provide insights for community-based responses and primary interventions.     

印度穆斯林种姓摭议

穆斯林种姓是印度乃至南亚地区的特殊历史文化现象,它形成于中世纪时的印度,经历一定的发展变化后,以一种隐性的方式呈现。从构成形式上来讲,印度穆斯林种姓依出身尊卑划分为阿什拉夫、阿吉拉夫和阿贾尔;各种姓集团也具有传统的印度教种姓制度的一些基本特征,即存在等级秩序、流行内婚的习俗、部分种姓与世袭的职业有传统的关联。印度穆斯林种姓与印度教种姓制度并不具有同等意义。种姓作为印度穆斯林社会关系的一部分,呈现出其自身的一些特点。从整体结构来看,印度穆斯林种姓分为两大部分,即源于穆斯林群体特有的等级关系和源于种姓制度的等级关系,因而体现出混合文化的特质。     

Iconographic representations of renunciation and activism in the Ramakrishna math and mission and the Rashtriya Swayamsevak Sangh

The growth of seva activities (organised service to humanity) in Hindu movements since the nineteenth century has been the subject of debate among both Hindus and scholarly observers. This article examines popular iconographic images within two movements that claim to have developed modern forms of service rooted in long-standing Hindu principles. Through a consideration of popular depictions of the inspirational figures most associated with the creation of each of these movements, it will be shown that the iconographic representations reveal an unresolved tension between symbolism designed to inculcate social activism and constant allusions to an ideal of renunciation pre-eminently associated with the role of the sannyasi.     

Organized Community Activity Participation and the Dynamic Roles of Neighborhood Violence and Gender among Latino Adolescents

Relative to their peers, Latino youth are underinvolved in organized community activities (e.g., Boys and Girls Club), and their experiences lack examination. This study employed a neighborhood case‐study approach to examine the experiences of Latino youth in a neighborhood with high levels of violence and their participation in organized community activities. Employing a cluster sampling design (Lohr, Sampling: Design and analysis. Pacific Grove, CA: Nelson Education, 2009), we used quantitative, spatial, and qualitative data to understand adolescents’ participation in organized community activities. Furthermore, to understand how adolescents from the same neighborhood may experience violence differently we examined gender differences. Those who participated in organized community activities witnessed more violence, regardless of gender. General violence (e.g., robberies, shootings) was dispersed throughout the neighborhood, but gender‐specific violence was concentrated along the main street of the neighborhood. In qualitative interviews, adolescents reported this concentration of violence a deterrent to their participation: sexual harassment for girls and gang intimidation for boys. Our findings highlight the unique experiences of youth in violent neighborhoods and the importance of examining differential constraints for those within the same neighborhood.     

From Sanātana Dharmato Secularism: Hindu Identity in the Thought of Swami Rama Tirtha and the Swami Rama Tirtha Mission

The speeches and writings of the neo-Vedantin Swami Rama Tirtha (1873–1906) and his followers show an ongoing concern with discussion of Hinduism, Vedanta, and religion in general. Although a constant in this discussion is the basic understanding of Vedanta as the core, essential truth of all religions, the presentation of Vedanta has changed in differing social and political situations. This paper examines how one Hindu community has sought to define Hinduism and construct its own sense of identity over time, focusing particularly on the ways in which the definition of Hinduism has been modified since India became an independent, secular state.     

Multiple meanings in South Indian temple worship

The survival of the cosmos is said to depend upon proper performance of the complex daily liturgy in large Hindu temples. This paper describes such daily worship in the Murukan temple at Kalugumalai, South India. After considering the significance of the principal stages—unction, decoration, food‐offering, and lamp‐showing—in the pūja rite which forms the basis of worship in Saivite temples, it seeks to understand this liturgy with reference to Hindu metaphysics, iconography and mythology, and notions of divine sovereignty. It is argued that such multi‐thematic analyses, which combine ethnographic and indological approaches, are essential for understanding contemporary Hindu practice.     

VIOLENCE,MEMORY, AND THE DYNAMICS OF TRANSNATIONAL YOUTH FORMATIONS

This editorial introduces and contextualizes five scholarly papers on ‘Violence, Memory, and the Dynamics of Transnational Youth Formations.’ The topic of this special issue is conceptually organized around theories of postcolonial and diasporic citizenship and probes the extent to which these theories have shaped the discursive field of ‘youth formations’. We outline how an emerging scholarly field on youth cultures, youth activism and youth political organizations has responded to the new challenges of globalization and transnational mobilization. As experiences and memories of violence give shape to these mobilizations as well as the social imaginations characterizing youth movements, this special issue takes an interest in drawing connections between different youth formations. In establishing such a comparative lens, we contribute to ongoing discussions in Sikh Studies on youth issues in relation to violence, discrimination and transnational mobilization.     

Conscious inhibitions: Freud,anti-Semitism,and Hobbesian imagination

This work aims to portray the effects of Freud’s anxiety about anti-Semitic violence on his political theory and metapsychology. Taking as its entry point Freud’s reorientation of anti-Semitism as aggressive action, I argue that Freud’s fear of the violent mob can be located in three interconnected dimensions of his work, all deeply informed by Hobbesian imagination. First, Freud accepted a Hobbesian vision of social antagonism into his political theory; second, he formulated a deeper, more efficient defence mechanism against mob violence with his notion of psychical guilt; third, Freud’s fears penetrated his metapsychology. Suffering from anti-Semitism, Freud was not only quick to accept a Hobbesian perspective – he also reconstructed it to a degree that radically changed its meaning. Freud’s third and most pervasive manoeuvre destabilized one of Hobbes’s fundamental theoretical tenets by suggesting that the Hobbesian State of Nature is inherently a non-human reality.     

Inequity in Hindu–Muslim Riots: A Test of Two Biases1

During the past 50 years, substantially more Muslims than Hindus have died in riots in India. This study examined and found support for 2 possible individual‐level reasons that are consistent with this disproportionate number of deaths. First, Hindus, compared to Muslims, considered historical incidents to be more important for contemporary Hindu–Muslim relations. Second, Hindus showed an ultimate group bias in that they generally valued Hindu lives more than Muslim lives, whereas Muslims showed no difference in the valuation of Hindu and Muslim lives. Together, these results are consistent with an equity notion that Hindus consider as relevant input factors both historical incidents and perceptions that in‐group members’ lives are more valuable than are out‐group members’ lives.     

Reciprocity and Discrimination: An Experiment of Hindu‐Muslim Cooperation in Indian Slums

This article shows that indirect positive reciprocity triggered by experiencing short and superficial cooperation with outgroups' individual members reduces discrimination of other members of the same group. The field research combined a lab‐in‐the‐field experiment and a survey conducted in the slums of Mumbai, an Indian city notorious for Hindu‐Muslim violence. After the treatment manipulated expectations of cooperative behavior, ethnically heterogeneous groups produced as much public goods in a public goods game as homogeneous groups. This positive experience radically reduced Hindu subjects' discriminatory attitudes towards the Muslim minority after the experiment. The effect was equally strong among voters of two extremist parties implicated in ethnic riots. The survey compared reciprocity with alternative explanations of why people discriminate against some, but not other ethnic groups. Indirect positive reciprocity and intergroup contact are associated with less, and relative size of the outgroup with more discriminatory attitudes.     

Asian Insights on Violence and Peace

This paper challenges the view that justice leads to or generates peace. Islamic, Hindu, Buddhist, Confucian, Daoist and Chinese military philosophical perspectives on violence and peace are reviewed. Based on insights derived from these Asian traditions concerning the relationship between violence and peace, the author argues that the quest for world peace is not attainable. The author proposes that people need to direct their attention, energy and action to support personal and community peace, and to support justice, which entails legitimate and sanctioned acts of violence, and just war.     

Colonial and Post‐Colonial Elaborations of Avataric Evolutionism

Avataric evolutionism is the idea that ancient Hindu myths of Vishnu's ten incarnations foreshadowed Darwinian evolution. In a previous essay I examined the late nineteenth‐century origins of the theory in the works of Keshub Chunder Sen and Madame Blavatsky. Here I consider two major figures in the history of avataric evolutionism in the early twentieth century, N. B. Pavgee, a Marathi Brahmin deeply involved in the question of Aryan origins, and Aurobindo Ghose, political activist turned mystic. Pavgee, unlike Keshub, used avataric evolutionism in expounding his nationalistic goals for an independent India. His rationale was bolstered by the idea that India was the fountainhead of all science and civilization. Aurobindo saw in avataric evolutionism a possible key to understanding the involution and evolution of the supreme spirit in the realm of matter as taught in traditional Vedanta. This material‐spiritual evolution represented for Aurobindo the necessary knowledge for the true liberation of India, transcending purely political independence. Such knowledge he also saw as the means for the spiritual liberation of the whole of humankind. The processes of involution and evolution he claimed were not in conflict with modern science, and Western evolutionary thinking seems to have inspired many of his own evolutionary reflections, even though in the end he rejected the Darwinian transmutation of species. I conclude with an overview and assessment of recent, post‐colonial Hindu assimilations of avataric evolutionism.     

Karma and redemption: A religious approach to family violence

Violence within the family is becoming so widespread that its treatment cannot be left to specialists alone, but increasingly will be faced by the helping professions generally. The Hindu concept of Karma and the Christian theory of redemption together provide a religious understanding for those who seek to help both the perpetrators and victims of family violence. Karma holds the truth that actions bear consequences, whereas redemption suggests that the evil consequences can be altered for good. The result is a new Karmic law which provides a fundamental starting point for family abuse counseling.Formerly, he was Assistant Professor of Religion at Alaska Pacific University in Anchorage. Prior to taking up his post with Scripture Union, he worked in Anchorage as Adult Education Specialist for two agencies dealing with sexual abuse and domestic violence. This paper formed the basis for his presentation at an Alaskan conference on violence in the family held in Anchorage in October 1985.     

Life Satisfaction and Coping in Hindu Adolescents in India

This exploratory study examined the relations between approach and avoidance coping behaviors and general life satisfaction in a sample of 248 Hindu adolescents from an urban area in India. The major findings were threefold. First, gender differences were observed, with females reporting more frequent use of the strategies of seeking social support, direct problem solving, and internalizing behaviors. Second, using multiple regression analyses, the coping behaviors of problem solving and externalizing behaviors accounted for significant, unique variance in life satisfaction scores. Third, gender did not moderate the relations between any of the coping behaviors and life satisfaction. Possible implications for health promotion are discussed.