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In this article, we discuss the results of two ethnographic case studies on the impact of the COVID-19 pandemic on a Sunni Muslim DITIB mosque community and an Indian Hindu temple community in Hesse, Germany, conducted in the context of the ReCoVirA research project. The two cases were selected to represent established and less established religious communities. We connect our research to the RSST-Approach to understand the proactive aspect of religious communities and the concept of the refiguration of religion to describe the impacts of the shift to the digital during the pandemic on religious communities. Cultural regrouping emerges as a framework for understanding the changes to the observed socio-religious milieu and diaspora communities during and after the COVID-19 pandemic. [ABSTRACT FROM AUTHOR]

AbstractMythologies, in most religions, are regarded as knowledge keepers of ancient societies. They preserve knowledge in various forms and have spread worldwide since time immemorial. Hindu mythology is one such mythology that has had a broad reach across the Indian subcontinent for a long time. It has taught many ways of life to the world. Though Hindu mythology has love, peace, humanity, and righteousness as the primary pillars in its appeal, it is criticized in disability discourse as it associates Karmic philosophy with disability. However, on the other side, Hindu mythology has also normalized disability by integrating people with disability/ies into society. Thus, this paper examines the representation of disability in Hindu mythology by referring to some characters from the Mahabharata and the Ramayana. [ABSTRACT FROM AUTHOR]

Introduction: The term "human identification" refers to the process of recognizing a specific person based on their distinctive physical traits. One of the most useful anthropometric parameters for identifying people is their height. In order to help with the detection of crimes like rape, murder, and child trafficking, forensic anthropologists’ analyses and identify human remains like dry bones and skull using metric techniques. Determining a person's height and gender is crucial in forensic science when establishing their identification. Forensic anthropology, healthcare, and multidisciplinary research may all benefit from researchers broadening the study's focus to include the Indore population and improving its influence on height estimate using face features across various religions. Methodology: A cross sectional study was done in adults belonging to Indore. Both the institute's ethical approval and the patients' informed permission were obtained. The participants' demographic information, Measurements of face characteristics were taken, along with height. The cephalon-facial measurements used were maximum head length (MHL), maximum head breadth (MHB), horizontal head circumference (HC), Bigonial diameter (BD), physiognomic facial length (PFL), ear length (EL), ear breadth (EB), and cephalic index (CI) and analysed with respect to various religion. All face parameter data was transformed from millimeters to centimeters. Data was analysed on Windows XP Professional using SPSS (Statistical Package for the Social Sciences). The collected data were analysed using regression analysis, standard error of estimate, mean, standard deviation, and Karl Pearson's correlation coefficient. The estimation of height was done using regression models. Using them on a different sample of 25 males and 25 females from Indore allowed us to assess their dependability as well. Results: There were 494 women and 506 men, with an age distribution of within the 18–50 age bracket. Muslims tend to be taller and have larger faces than non-Muslims, according to the data. The TFH has the greatest r‖ value in men who are Hindu and Christian. Compared to Hindu men, Christian guys had a higher TFH r‖ value of 0.543. For Muslim males, the greatest ―r‖ rating is for BOW (0.461). To sum up, When it comes to finding out what percentage of male Indore inhabitants identify as Hindu or Christian, TFH is considered the gold standard, whereas BOW is considered the best standard for finding out what percentage of male Indore residents identify as Muslim. Conclusion: TFH is considered the gold standard, whereas BOW is considered the best standard for finding out what percentage of male Indore residents identify as Muslim. TFH is the gold standard for identifying Christian and Hindu women, but for Muslim women, there is no robust face characteristic that correlates with height. [ABSTRACT FROM AUTHOR]

The Sadhu Bela temple in Sukkur, Sindh established by the Udasi community has attracted interest among Pakistani journalists and social scientists. These accounts variously refer to the site as ‘Hindu,’ ‘Sikh,’ or syncretic between the two. In this visual essay, we draw upon texts that the Udasi community has produced to understand the community’s self-definition. We show how Sadhu Bela continues to have significance in the devotional lives of Punjabis and Sindhis across the India-Pakistan border. [ABSTRACT FROM AUTHOR]

This research is motivated by the many conflicts in a society represented by the majority-minority and religion, leading to acts of violence, moral crises, and anarchism. Therefore, many parties then developed the role of education, especially Islamic education, amid non-Muslim communities. So, it is essential to analyze the behavior of the Muslim minority amid the Balinese Hindu majority community. How is the content and provision of the values of tolerance at the Bali Bina Insani Islamic Boarding School as a model of religious moderation? The purpose of this research is to analyze, test, and describe the life of a Hindu-majority society that is moderate towards Muslim minorities and, conversely, the development of Islamic values in the form of tolerance at the Bali Bina Insani Islamic Boarding School towards minority Hindu teachers and employees in it. This research shows that despite a Muslim minority in an Islamic boarding school entity amidst a Hindu majority, there are no acts of intolerance. And vice versa, even though there are teachers and employees at the Islamic boarding school who are Hindus (as a minority), they are still given rights that are by work professionalism, and there is no discrimination against them. [ABSTRACT FROM AUTHOR]

Baba Padmanji Mulay's (1831–1906) conversion to Christianity in Bombay Presidency is located in an evolving intellectual domain of confrontation between missionaries, reformers, and conservatives. This competitive atmosphere placed early converts in a state of crisis, squeezing them between British missionaries and Marathi, mostly upper-caste Hindus. Given this context, Padmanji's rise to eminence is reflected in his ideological writings on women's emancipation, and in his autobiographical encounter with spirit possession. This article reads Padmanji's ideology and spirit possession anecdote as a demonstration of the Indian Christian predicament that saw a move to refashion community identity as masculine and chivalrous. [ABSTRACT FROM AUTHOR]

Though early research suggested that right-leaning groups were a radicalized monolith, recent shifts in research are producing far more nuanced accounts. Our article contributes to this effort by spotlighting novel discursive strategies of right-leaning groups in India that leverage decolonization rhetoric, democratic governance, and other seemingly left-leaning rationales to mobilize right-wing groups against global technology companies, especially Twitter (now X).¹ We collected and analyzed publicly accessible data from Koo—an alternative social networking platform populated with discourses of India’s ideological right. We then used critical discourse analysis to identify the discursive strategies of right-leaning users on Koo deployed to challenge the power of global technology companies – calls for data localization, veiled suppression, and paternalism and responsibility [ABSTRACT FROM AUTHOR]

Sri Lanka is an ethnically and religiously diverse nation that faced 30 years of civil war. Managing tensions and supporting reconciliation in the post-war era remained an immense governance challenge. This paper explores the potential contribution of Buddhist and Hindu religious leaders to conflict transformation processes in the Rathnapura District. It applies Johan Galtung's ABC conflict triangle model to examine inter-religious and inter-ethnic attitudes and relationships. Through 40 semi-structured interviews with religious leaders and community members, the paper unearths the complex layers of trauma, biases, and mistrust underpinning the post-war social fabric. Findings reveal that most Buddhist and Hindu religious leaders harbor prejudicial cultural assumptions that their own ethnicity and belief system are intrinsically superior. By transmitting such divisive notions into society, religious elites often inadvertently exacerbate inter-communal estrangement rather than fostering empathy and coexistence. Thus, while religious figures can play pivotal roles in post-conflict rehabilitation, given their moral authority, results highlight the need for targeted interventions to orient faith leaders toward non-discrimination, healing, and reconciliation principles. Reimagining religious identities along more tolerant lines thus offers vital terrain for conflict transformation and the realization of positive peace. [ABSTRACT FROM AUTHOR]

Objectives: Only one community-based study has assessed religious group involvement and health outcomes among South Asians in the U.S., with mixed results. Here, using a large, South Asian community-based sample, the effects of six religious group involvement predictors - religious tradition, attendance, group prayer, giving/receiving congregational emotional support, congregational neglect, and congregational criticism - were examined in relation to four health outcomes: self-rated health, positive mental health functioning, trait anxiety, and trait anger.Design: The study used a new religion/spirituality questionnaire in the Mediators of Atherosclerosis Among South Asians Living in America (MASALA), the largest study of mental and physical well-being among U.S. South Asians. Associations were assessed cross-sectionally using OLS regression in both the full sample (N = 928) and a subsample of congregation members (N = 312).Results: Jains reported better self-rated health compared to Hindus and Muslims. Group prayer involvement, when measured ordinally, was positively associated with self-rated health and mental health functioning. In reference group comparisons, individuals who participated in group prayer once/day or more had lower levels of anxiety and anger compared to several comparison groups in which individuals prayed less than once a day. Religious service attendance was associated with higher levels of anxiety. Giving/receiving congregational emotional support was positively associated with self-rated health and mental health functioning, and inversely associated with anxiety. Congregational criticism was associated with higher levels of anger and anxiety.Conclusions: This study provided a new assessment of religious group involvement and health in the U.S. South Asian population. Religious group participation was associated with mental and self-rated health in well-controlled models, indicating this is a fruitful area for further research. Group religious involvement may be a health-promoting resource for U.S. South Asians who are religiously active, but it is not an unalloyed boon.

This paper examines the historical portrait of the Catholic community in Palasari. They are Balinese Hindus from southern Bali who migrated to Palasari for reasons of customary sanctions. They received the sanctions from the traditional institutions in southern Bali which did not allow the conversion of faith. Missie activity in southern Bali in the fourth decade of the twentieth century through health and education services led to massive religious conversion. The prohibition of religious conversion, on the other hand, the increase in the phenomenon of religious conversion has caused social conflict in the form of customary sanctions against anyone who converts from Hinduism to Catholicism. Such sanctions are, for example, in the form of revocation of rights to use Balinese cultural identities and attributes. Because the Catholic community in southern Bali, although they have changed their faith but still use Balinese traditions, in order to avoid the wider conflict, they finally chose to migrate to west Bali. Clearing the forest and establishing a village which is now known as Palasari village. [ABSTRACT FROM AUTHOR]

This paper will focus on Sanskrit references to maṭha s and maṭhikā s in the early medieval epigraphical corpora of the Rāṣṭrakūṭas, Śilāhāras and Yādavas, ruling in the Deccan from the eighth to the thirteenth centuries. The most prominent evidence is provided by the five famous Chinchani copper-plate charters covering a period from 926 to 1053 CE, when the Rāṣṭrakūṭas and later the Śilāhāras and their subordinates ruled over the region north of Mumbai. A few late-twelfth-century Śilāhāra stone inscriptions from Kolhapur in south Maharashtra shed light on the multi-functional character of maṭha s. Finally, a Yādava-period stone epigraph from northwestern Maharashtra testifies to the existence of and the endowment for a very special maṭha in 1207 CE. [ABSTRACT FROM AUTHOR]

In the final decades of the 19th century and in the 20th century, exoticism and orientalism contributed greatly to the evolution and innovation of Western music composition. Using the rules and techniques of Western music, composers incorporated in their works elements pertaining to or inspired by foreign cultures and their music. The current study continues the investigations brought to attention by the authors in their previous articles: it desires to reveal and analyze the way exoticism and orientalism influenced the creation of various composers, pointing to those aspects that represented innovation brought about by the contact with the music and culture of other cultures than the Western world. The musical language of Messiaen is deeply rooted in the universal musical heritage, comprising elements belonging to the music of the Ancient Greeks, the Orient, Africa, or Europe. The present paper presents and offers examples regarding the way rhythm and melody are organized and employed by Messiaen using means that are inspired by Hindu music: the correspondence between the deçî-tâlas (Hindu rhythms) and Messiaen’s use of rhythm, as well as the similarities between the Hindu rāga and the modes of limited transposition. Apart from the Hindu influences on rhythm and melody, Messiaen was also inspired by the Japanese Gagaku, its instruments, and relation between harmony and melody, as well as Indonesian music (Balinese and Javanese), both having an important influence on the way the composer perceives and creates timbre. But apart from striving to create new means of musical expression using exotic elements, Messiaen desired to unveil certain spiritual and theological truths, mirrored in his music and the construction of his musical discourse.

In the Western world of today, the swastika is practically exclusively associated with Nazism, but in reality it is an ancient religious symbol, used in a number of different cults, symbolizing different deities. The oldest finds so far have been made in Ukraine and are between twelve and fifteen thousand years old. About seven thousand years ago the symbol existed in present-day Iran and five thousand years ago it was frequently used in the Indus culture, later to occupy a prominent place as a symbol of luck and happiness in Hinduism and Jainism and also in Buddhism. It also occurred very early in Mesopotamia and was later taken over by Greek, Etruscan, Roman, Byzantine and Christian cultures. During the latter half of the 19th century in particular, its popularity as symbol of good luck grew steadily and a large number of different countries, companies, organizations and semi-religious societies adopted it in their seals, trademarks and icons. During the first decades of the 20th century, several quasi-religious movements with a pan-Germanic, “Aryan”, and nationalist orientation chose it for their blazons. In 1920, the swastika was selected as the symbol of the then newly formed Nazi party and in 1935 of Germany. In connection with the Nazi takeover in 1933, the Finnish art historian Lars-Ivar Ringbom wrote an article in which he questions the Nazis’ right to the swastika and their definition of its content. The present article reproduces Ringbom’s short text in extenso, commenting on and contrasting it with the now current Western way of seeing and defining the ancient sign.

The Beji Antaboga tourist site provides a religious atmosphere full of tolerance by building various statues of religious symbols located in a forest in Banyuwangi. The harmony between humans and nature is very well maintained at this location. This nuance is supported by a fictional story that is believed by the local community, namely the Antaboga dragon. However, the place is fully taken care of by Hindus who are indeed attached to protecting the surrounding nature, and their commitment to guard several points of springs. This research aims to measure the inter-religious relations in the area and also to analyze the extent to which folklore as a discourse can be recontextualized as an effort to harmonize the bond of humans with nature. The research method used is qualitative, the first step applies the narrative structure of the story through actantial theory, the second is tracing the hypogram for the Antaboga story which dated back to Hindu’s teaching, and the last is looking at discourse as a power practice to recontextualize the harmonius reality. The finding shows Antaboga story is indeed to legitimise nature as the centre and not humans as the main actors.

This study examined the media representations of Muslims during the first wave of Coronavirus (COVID-19) pandemic in India. The study conducted a thematic discourse analysis on TV debates in the aftermath of an Islamic congregation in Delhi whose attendees were tested positive with COVID-19 infection. The study found an overall negative representation of Muslims in the mainstream media which corroborates previous studies, albeit, in different contexts. Three key themes that emerged from media narratives were representing Muslims as: (i) carriers of the virus bomb (ii) 'super spreaders' and (iii) the uncivilized 'Other' with irreconcilable differences. These findings were situated in the wider (re)emerging field of Hindu nationalism to argue that the unsympathetic representation of Muslims in the media reflected their support for the ethno-nationalist ideology of the current ruling dispensation. [ABSTRACT FROM AUTHOR]

Researchers have proposed culture- and religion-based variations in experience and expression of gratitude. Accordingly, the present study developed and validated a Hindu Gratitude Scale (HGS) based on Hindu notion of rnas. The rnas are sacred obligations (duties) that every Hindu is supposed to fulfil during their lifetime. These pious obligations are practised to acknowledge, honour, and appreciate others' contribution in one's life. These five holy duties are Pitṛ-yajna, Bhūta-yajna, Manuṣya-yajna, Deva-yajna, and Brahma-yajna. The study started with rnas-based conceptualisation of gratitude followed by item generation using both inductive and deductive approaches. These statements were subjected to content validity and pretesting, which resulted in nineteen items. The psychometric properties of proposed HGS (with nineteen items) were analysed with the help of three studies. The first study evaluated factorial validity of the proposed HGS using exploratory factor analysis (EFA) and confirmatory factor analysis (CFA) using a sample of 1032 respondents. Poor factor loading in EFA suggested removal of three statements. The EFA recommended five dimensions of the HGS—appreciation for family, ancestors, and cultural values (AFF), appreciation for family, ancestors, and cultural values (AFF), appreciation for God, appreciation for knowledge, skills, and talents, and appreciation for ecosystem. Further, CFA also suggested removal of one statement. Lastly, the EFA and CFA result suggested adequate factorial validity of a fifteen-itemed five-factored HGS. The second study examined the reliability and validity of the HGS derived from CFA with the help of a sample of 644 participants. And, in the third study, the test–retest reliability was investigated by collecting the data twice. The results revealed significant positive correlations in two sets of data, thereby concluding test–retest reliability of the HGS. The study offered a novel fifteen-item Hindu Gratitude Scale, which could be used in future studies to explore gratitude level of Hindus. [ABSTRACT FROM AUTHOR]

Soon after partition, Pakistan proposed separate electorates for religious minorities, including the Scheduled Castes (SC), with hopes of establishing an Islamic democracy. This article analyses the Pakistani state's efforts to give distinct electorates to SC, which resulted in the retention of caste as a constitutional category, primarily among 'Hindus'. It also looks on East Pakistani politicians' unwillingness to bridge political divides in the early years of Pakistan's history. By drawing on fresh archival sources, this exploration sheds insight on the shift/transformation in East Pakistan's conceptualisation of the nation immediately following the partition. It argues that the colonial classifications of majority, minority, caste and SC were maintained by the post-colonial state for nation-building programmes and power politics. East Pakistani leaders, on the other hand, repudiated this continuity as they sought to oppose West Pakistan's political dominance. This article also demonstrates that there is a historical discontinuity between the post-partition and the contemporary politics of the Scheduled Castes in Pakistan. [ABSTRACT FROM AUTHOR]

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Many Balinese Hindus have migrated to East Kalimantan for official assignments, as part of transmigration programs, and for advancing economic opportunities, thus initiating a domestic Balinese diaspora. This diaspora maintains its identities and practices, as in Bali, and seeks to replicate Balinese symbols and practices when connecting with other Hindu communities from different cultures and traditions. This article sheds light on “Bali-centrism” and “quasi-exclusiveness” when the Balinese diaspora interacts with non-Balinese Hindus within East Kalimantan. The authors argue that Bali-centrism and Balinization might alienate and socially exclude non-Balinese Hindus from mainstream Hindu development. To cope with the grief of losing Hindu ‘friends’ from another tradition, a mindset shift is required. Furthermore, with the relocation of the Indonesian capital city from Jakarta to Nusantara, the influx of various ethnic and religious groups, including Hindu adherents, would be unavoidable, although admittedly it is impossible to know at this juncture about the eventual admixture of administration, commerce and culture that the city would comprise. The authors propose a “salad bowl” concept to build Hindu communities in a multicultural state with its new capital city. To augment understanding of the multiplicity of components and attributes influencing a diasporic community, the authors have drawn from applicable, non-religious diasporic experiences as well as from the historical manoeuvring of different religious groups globally; this knowledge may help researchers and community development practitioners understand the prevalence of bonding issues and interaction by sects within all religions.

AbstractHindu-Islamic relations have long existed in Bali. This is due to the relationship between the kings in Bali who are Hindus and the kings outside Bali who are Muslim. In various activities such as marriage, trade and others, between the two Kingdoms mutually made agreements. Like for example the king of Badung or Karangasem who married a princess from a kingdom outside Bali. On her way, the princess who was asked to take along her maids and some soldiers with her. The king then gave them a place to live. They then settled in Bali and have grown to this day. Several areas of land were also given to them like in Buitan Village, Manggis, and others where they still exist and have developed to this day. Since their arrival, they have interacted directly with local residents. They help each other and contribute to each other so that a good relationship is established between them. When Hindus carry out activities, they help, and vice versa. This article aims to discuss and analyze the factors that caused the relationship and history ofHindu-Islamic harmony inBali to be well and harmoniously maintained until now.

Background and Objectives: With the aging of Indians and the cultural context of family care, faith-based ashrams are a possible middle way for older adult care for strained families. Religiosity is multidimensional, but it is unclear how its different dimensions relate to coping. This exploratory study investigates the profile of residents living in a faith-based ashram of Haridwar, a pilgrimage town in Northern India. Additionally, it examines religiosity and coping in this population, and the correlates of positive coping response (PCR). Methodology: Preliminary field survey helped zero in on a single consenting ashram. We included 95 older adult participants (≥ 60 years) residing for more than six months. Relevant dimensions were captured with a survey interview form to record sociodemographics, BriefCOPE, and Duke University Religion Index. The sample was representative of the institutionalized older-adult population considering the overlap of sociodemographics (age, gender, and marital status). We conducted linear regression to examine possible predictors of PCR. Results: Most older adults were Hindus, higher educated, married, and lived with their spouses. The participants were highly religious. Coping through religion was most common, followed by active coping. On linear regression, a significant model emerged [F (13, 63) = 3.411, p <.001), where age, education, and organizational religious activity were significant predictors of PCR. However, other sociodemographic (sex, marital status, economics, family contact) and dimensions of religiosity (non-organizational religious activity and intrinsic religiosity) variables failed to predict PCR. Conclusion: Lesser age, higher education, and involvement in the public practice of religiosity are essential contributors to PCR in older adults. How different aspects of religiosity influence coping and lend meaning to dealing with stress, needs further exploration. [ABSTRACT FROM AUTHOR]

Many cultures contributed to the invention of zero, but how to apportion credit? This article explores a new way to do so: imagine royalties were due for every usage of zero, and then figure out how these should be divided among present-day countries. We report on what such a divided allocation might look like, and give reactions, both positive and negative, to it. We also explore how such ideas might be relevant in terms of potential exploitation of the Indian cyber market by foreign corporations. [ABSTRACT FROM AUTHOR]

In the final decades of the 19th century and in the 20th century, exoticism and orientalism contributed greatly to the evolution and innovation of Western music composition. Using the rules and techniques of Western music, composers incorporated in their works elements pertaining to or inspired by foreign cultures and their music. The current study continues the investigations brought to attention by the authors in their previous articles: it desires to reveal and analyze the way exoticism and orientalism influenced the creation of various composers, pointing to those aspects that represented innovation brought about by the contact with the music and culture of other cultures than the Western world. The musical language of Messiaen is deeply rooted in the universal musical heritage, comprising elements belonging to the music of the Ancient Greeks, the Orient, Africa, or Europe. The present paper presents and offers examples regarding the way rhythm and melody are organized and employed by Messiaen using means that are inspired by Hindu music: the correspondence between the deçî-tâlas (Hindu rhythms) and Messiaen’s use of rhythm, as well as the similarities between the Hindu rāga and the modes of limited transposition. Apart from the Hindu influences on rhythm and melody, Messiaen was also inspired by the Japanese Gagaku, its instruments, and relation between harmony and melody, as well as Indonesian music (Balinese and Javanese), both having an important influence on the way the composer perceives and creates timbre. But apart from striving to create new means of musical expression using exotic elements, Messiaen desired to unveil certain spiritual and theological truths, mirrored in his music and the construction of his musical discourse. [ABSTRACT FROM AUTHOR]

Hindu-Islamic relations have long existed in Bali. This is due to the relationship between the kings in Bali who are Hindus and the kings outside Bali who are Muslim. In various activities such as marriage, trade and others, between the two Kingdoms mutually made agreements. Like for example the king of Badung or Karangasem who married a princess from a kingdom outside Bali. On her way, the princess who was asked to take along her maids and some soldiers with her. The king then gave them a place to live. They then settled in Bali and have grown to this day. Several areas of land were also given to them like in Buitan Village, Manggis, and others where they still exist and have developed to this day. Since their arrival, they have interacted directly with local residents. They help each other and contribute to each other so that a good relationship is established between them. When Hindus carry out activities, they help, and vice versa. This article aims to discuss and analyze the factors that caused the relationship and history ofHindu-Islamic harmony inBali to be well and harmoniously maintained until now. [ABSTRACT FROM AUTHOR]

The Covid-19 pandemic causing a multidimensional crisis has become a serious challenge to the quality of leadership, including leadership at the provincial level. This study was intended to compare the leadership of Bali and Central Java in utilizing culture to handle the pandemic and to identify the dominant style the two leaders applied. This study was conducted using the library method by utilizing related secondary data. The data was presented comparatively between Bali and Central Java, to identify differences and/or similarities. The results of the study show that leadership in both regions makes extensive use of local culture as part of a strategy for dealing with a pandemic. Balinese leadership utilizes culture such as Tri Hita Karana according to Hindu teachings, while Central Javanese leadership utilizes a culture of solidarity that is in line with the concept of Hablumminannas in Islam. The style similarities by the two leaders are collaborative and transformational, while the difference is shown in serv- ing style that was only identified in Central Java. With these styles, the two leaders emphasized not only rigid regulations but also an equal relationship, so that they have succeeded in including local culture to handle the pandemic. The socio-economic implications of the pandemic in Bali and Central Java are also discussed in this study.

Abstract This study aims to see how symbols or personifications can bridge profane things from God into human reality. Religious symbols as the embodiment of God have the highest sacred value because they are built by the structures of religious teachings originating from the texts of the scriptures. This research is limited to three religions because they have the same theological concept, namely monotheism and the approach used is qualitative based on library research-related sources, especially as primary data, are the holy books of each religion, namely the Vedas, Tipitaka, and Al-Qur'an. As an analytical tool to help compare the symbolization of God in the scriptures, the semiotic theory is used to analyze the symbols of each religion. The results of this study found that the theological concept of monotheism in symbols of Hinduism, Buddhism, and Islam has similarities and there are differences in Islam that do not symbolize God in the form of symbols or forms. In this case, the difference is due to the pattern of belief, worship, and communal structure patterns in the teachings of the holy books of each religion. Keywords: Symbol, Monotheism, Islam, Hindu, Budha Abstrak Penelitian ini bertujuan untuk melihat bagaimana simbol atau personifikasi dapat menjembatani hal-hal yang profan dari Tuhan ke dalam realitas manusia. Simbol-simbol agama sebagai perwujudan Tuhan memiliki nilai sakralitas yang tertinggi karena terbangun oleh struktur-struktur ajaran agama yang berasal dari teks kitab suci. Penelitian ini dibatasi pada tiga agama karena memiliki konsep teologis yang sama yaitu monoteisme dan pendekatan yang digunakan adalah kualitatif dengan berbasis library research dengam sumber yang terkait terutama sebagai data primer adalah kitab suci masing-masing agama yaitu Veda, Tipitaka dan Al-Qur’an. Sebagai alat analisis bantu membandingkan simbolisasi Tuhan dalam kitab suci, teori semiotik digunakan untuk menganalisis simbol dari masing-masing agama. Hasil penelitian ini ditemukan, konsep teologis monoteisme dalam simbol agama Hindu, Budha dan Islam memiliki persamaan dan terdapat perbedaan pada agama Islam yang tidak menyimbolkan Tuhan ke dalam bentuk simbol atau bentuk. Pada hal perbedaan tersebut disebabkan karena faktor pola struktur keyakinan, peribadahan, dan komunal dalam ajaran kitab suci dari masing-masing agama. Kata kunci: Simbol, Monoteisme, Islam, Hindu, Budha

Published between 1907 and 1910, Rabindranath Tagore's novel Gora reflects its author's evolving cultural, political, and ideological views in the first decade of the twentieth century. This period was significant not only for Tagore's engagement in and disenchantment with the Swadeshi movement, but also in terms of his critical assessment of the viability of a Hindu cultural-national identity for India. Reading the novel in the light of some of his relevant writings in and around the 1900s, this essay puts Tagore's exploration of Hindu identity into perspective in order to distinguish it from the exclusionary Hindutva ideologies later promoted and popularized in Indian politics. Using a dialogic method in the novel, Tagore pits a limited, divisive, and communalist Hindu ideology against an open, liberal, and alternative Hindu selfhood for India which is compatible with the universal-humanist perspective propounded at the end. Despite endorsing the latter perspective, Tagore nevertheless reveals his concerns and uncertainties about the position of minority communities and outsiders within that holistic paradigm of Indian identity. [ABSTRACT FROM AUTHOR]

Although many Hindu communities today foreground women as religious authorities, some lineages officially recognize only men as gurus and renouncers. If official models of religious authority are gendered masculine, what space do women have to embody holiness? This article investigates this question with reference to women in the International Society for Krishna Consciousness (ISKCON), a transnational religious organization that has developed prominent communities in India and abroad. Amidst an ongoing disagreement about whether women can be gurus in the organization, this article considers how devotee women are cultivating spaces of religious authority in their temple communities and online media forums through embodying Krishna bhakti as a form of vernacular holiness. This includes the development of personal websites and the use of YouTube, Instagram, and TikTok to produce media content that ranges from overtly devout recordings of temple lectures to subtle signals towards Krishna bhakti in the aesthetic style of social media influencers. Case studies discuss women affiliated with ISKCON communities in India and the US. [ABSTRACT FROM AUTHOR]

This article is a survey of various philosophical schools, focusing primarily on South Asian ones, and how they address the problem of being and nonbeing. The early Greek poet Parmenides stated that nonbeing is something that we cannot actually conceptualize and, thus, cannot speak of meaningfully. Plato and Aristotle are two examples of Western philosophers who came up with different ways of resolving the issue. As we turn to Indic schools of philosophy, we encounter a colorful array of different approaches. The Upanishads gave rise to a variety of points of view, though the Advaita Vedānta school of Adi Śaṅkara has dominated the discussion over the last few centuries. Other schools represented in this survey are Sāṃkhya, Buddhism (Therāvada, Sarvāstivāda, Sautantrika, Yogācāra, and Mādhyamaka), Vaiśeṣika, and Nyāya. Unsurprisingly, each comes up with different constructs that are frequently mutually exclusive, despite efforts by some writers to look past some obvious differences that are not reconcilable. There are also some conceptual similarities with Western philosophy, but the different cultural backdrops limit the ability to easily transfer ideas from one context to the other. My method is to quote short passages from the central writings (usually the "official" sutras) and show how they fit into their particular systems. [ABSTRACT FROM AUTHOR]

This article provides a textured history of the multivalent term "hindu" over 2,500 years, with the goal of productively unsettling what we think we know. "Hindu" is a ubiquitous word in modern times, used by scholars and practitioners in dozens of languages to denote members of a religious tradition. But the religious meaning of "hindu" and its common use are quite new. Here I trace the layered history of "hindu," part of an array of shifting identities in early and medieval India. In so doing, I draw upon an archive of primary sources—in Old Persian, New Persian, Sanskrit, Prakrit, Hindi, Marathi, Bengali, and more—that offers the kind of multilingual story needed to understand a term that has long cut across languages in South Asia. Also, I do not treat premodernity as a prelude but rather recognize it as the heart of this tale. So much of South Asian history—including over two thousand years of using the term "hindu"—has been misconstrued by those who focus only on British colonialism and later. We need a deeper consideration of South Asian pasts if we are to think more fruitfully about the terms and concepts that order our knowledge. Here, I offer one such contribution that marshals historical material on the multiform and fluid word "hindu" that can help us think more critically and precisely about this discursive category. [ABSTRACT FROM AUTHOR]

Is open pyre cremation and ash dispersion in running water the universal default disposal for Hindus? Images of open pyre cremation and ash dispersion at the banks of the river Ganges still perpetuate our popular Orientalist perceptions of Hindu disposal; an ancient, exotic and unchanging traditional practice. However, such perceptions obscure the empirical reality. Hindu funeral practice in South Asia as well as in diaspora, have been in constant flux, regulated and changing greatly during the last century. Inhumation has been a major alternative to cremation for Hindus in South Asia and in diaspora during the last century. In this paper, I highlight a few novel examples of recent establishment of Hindu urn burial sections within municipal cemeteries in Norway. These cases show a continuation of traditional Hindu funeral practice in South Asia, as well as change and innovation adopted in Norway. However, none of the 300 urn graves within the two established Hindu cemetery sections in Norway have been utilised so far. What are the underlying factors for Hindu urn burial which renders the option non-compliance? Why do the majority of Hindus in Norway continue to opt for dispersion of ashes in their land of origin or in Norway? [ABSTRACT FROM AUTHOR]

The Shiva cult holds a prominent place in the religious and cultural landscape of Tamil Nadu, India. This research article delves into the multifaceted aspects of Shiva worship in the region, including its historical evolution, diverse rituals, unique traditions, and enduring spiritual significance. From ancient temples to contemporary practices, the Shiva cult in Tamil Nadu exemplifies the profound devotion and enduring cultural heritage of the people. The Ekambareswarar Temple, situated in Kanchipuram, Tamil Nadu, India, is a venerable Hindu temple that stands as a testament to the rich cultural and religious heritage of the region. This research article delves into the temple's historical evolution, intricate architecture, and profound spiritual significance. From its origins in ancient times to its enduring legacy today, the Ekambareswarar Temple serves as a captivating example of the enduring devotion of the people and the intricate craftsmanship of the artisans of yore. [ABSTRACT FROM AUTHOR]