Social Movements that Led to Social Transformation in Jammu and Kashmir During the British Rule

The article tries to examine and study the role of some of the Hindu social reform movements that came up during the British rule to transform, modernize, and uplift society by imparting modern or western education. The article studies their role in eradicating social evils like child re-marriage, dowry and sati among the Hindu community in Jammu and Kashmir. In addition to these elements, it also tries to enlighten the role of various Hindu reform movements in imparting education among all sections of society without any discrimination.

DEMOLITION AND RELOCATION OF HINDU TEMPLES IN MALAYSIA: PRAGMATIC RESPONSES OF INDIAN HINDU COMMUNITIES IN PENANG

<p>This thesis examines the pragmatic responses of Indian Hindus when their century-old Hindu community temples face threats of demolition by the Malaysian government. I argue that their compliance with the demolition is a subtle and pragmatic political act that manipulates their political standing as a minority community in order to safeguard their temples. I analyse the effectiveness of such pragmatic acts of compliance by the Indian Hindu communities, and the implications of their compliance for the political and social significance, as well as the sacredness of their demolished temples. My ethnographic data is derived from in-depth interviews of the management committees and community members of three Hindu temples in Penang, and field observations of the rituals and ceremonies in these temples. During my fieldwork, these temples have either been demolished or are in the process of demolition. The management committees of these temples have relocated the statues of the deities into temporary buildings. My findings show that the Indian Hindu communities acquiesced to government demolition of their community Hindu temples to make way for development. In return for their compliance, the Hindu communities expected that the government is obligated to find new locations for them to rebuild their community temples. Their attempts to ensure the temples continuously exist in the area suggest that these temples, regardless of their shapes and sizes, have significance for the local Hindu communities. This significance it true both for members of the temple committee and the local Hindu community. Their compliance also suggests that the portability of these temples as sacred places. The importance of the thesis is in its insistence that Malaysian Indian Hindus as minorities are not necessarily powerless in the face of dominance of the government. Instead, these Hindu communities are actively engaging with their political and social realities with pragmatic and subtle political actions such as demonstrating compliance. By complying with the demolition of their community temples, the Hindu communities are not only able to manoeuvre their ways through the dominance of the government, but they can also Hindu communities.</p>

DEMOLITION AND RELOCATION OF HINDU TEMPLES IN MALAYSIA: PRAGMATIC RESPONSES OF INDIAN HINDU COMMUNITIES IN PENANG

<p>This thesis examines the pragmatic responses of Indian Hindus when their century-old Hindu community temples face threats of demolition by the Malaysian government. I argue that their compliance with the demolition is a subtle and pragmatic political act that manipulates their political standing as a minority community in order to safeguard their temples. I analyse the effectiveness of such pragmatic acts of compliance by the Indian Hindu communities, and the implications of their compliance for the political and social significance, as well as the sacredness of their demolished temples. My ethnographic data is derived from in-depth interviews of the management committees and community members of three Hindu temples in Penang, and field observations of the rituals and ceremonies in these temples. During my fieldwork, these temples have either been demolished or are in the process of demolition. The management committees of these temples have relocated the statues of the deities into temporary buildings. My findings show that the Indian Hindu communities acquiesced to government demolition of their community Hindu temples to make way for development. In return for their compliance, the Hindu communities expected that the government is obligated to find new locations for them to rebuild their community temples. Their attempts to ensure the temples continuously exist in the area suggest that these temples, regardless of their shapes and sizes, have significance for the local Hindu communities. This significance it true both for members of the temple committee and the local Hindu community. Their compliance also suggests that the portability of these temples as sacred places. The importance of the thesis is in its insistence that Malaysian Indian Hindus as minorities are not necessarily powerless in the face of dominance of the government. Instead, these Hindu communities are actively engaging with their political and social realities with pragmatic and subtle political actions such as demonstrating compliance. By complying with the demolition of their community temples, the Hindu communities are not only able to manoeuvre their ways through the dominance of the government, but they can also Hindu communities.</p>

THE POSITION OF MULIH DAHA WOMEN IN INSTRUCTION AFTER DIVORCE IN PENARUNGAN VILLAGE, BADUNG, BALI

The Balinese customary law community recognizes kepurusa system; the status of boys is steady, while the status of girls changes, because women after marriage follow their husbands. On that basis, daughters in kepurusa system are never traced or taken into account in inheritance. The purpose of this study is to examine the legal status and the legal position of mulih daha woman in Penarungan Village, Mengwi, Badung, Bali. The method used in this study is an empirical method. Furthermore, this study was carried out by means of field studies, namely by conducting field observations and interviews with respondents and informants. Based on the analysis, the results of this study showed that the legal status of mulih daha woman is received through a procedure with acceptance by the family on a scale and a niskala ceremony is carried out, namely arranging piuning or notification to the ancestral gods that with a divorce from her husband, her daughter has returned to her parents and ask to be accepted back as a damuh or part of her parents' ancestral family so that she can be held accountable again one day when the woman experiences something related to banjar. The legal position of mulih daha women in inheritance is related to the kinship system adopted by the Hindu community in Bali, namely the patrilineal system (fatherhood) where only boys have the right to inherit while girls have no right to inherit but girls can only enjoy the property.

Worship and the virus in Hindu India

The religious responses to the COVID-19 pandemic in Hindu India were manifold and, at times, publicly contested, which raises the question of which societal differences became visible and were augmented as the pandemic unfolded. Based on observations mainly from the first coronavirus wave in 2020, this article argues that the limited religious innovation that ensued gave rise to a lively public debate that revealed marked differences within the Hindu community, that the pandemic offered new possibilities for affirming Hindu identities while othering Muslims, and that it accelerated the transition to online religious services in prominent temples while pausing the activities in others, thus augmenting a marked digital divide that may well outlast the pandemic. Pandemic religious changes notwithstanding, the article concludes that most of the changes were ephemeral and produced minor jolts rather than major transformations.

Upacara Ngerebeg di Pura Kahyangan Kedaton Desa Kukuh, Kecamatan Marga, Kabupaten Tabanan

<em><span lang="EN-US">From the results of this study, it can be seen that the Ngerebeg ceremony is a Dewa Yadnya ceremony carried out by the people of Kukuh Village, as a ritual that aims to neutralize negative human traits (sad ripu), the Ngerebeg ceremony is held at the Kahyangan Kedaton temple where Ida Bhatara's meditation is in the form of Barong Ket and Barong Landung tedun surround the temple area. All village stakeholders prepare water to be sprinkled on to the community and women and girls prepare tetabuhan facilities such as palm wine, wine, beer for offerings to Bhuta Kala. The purpose of this study is that researchers want to provide a clear understanding of the Ngerebeg ceremony. The results of this study are useful for researchers and for the Hindu community to know more about the Ngerebeg tradition which is carried out at the Kahyangan Kedaton Temple, especially the Kukuh Village community so that the Ngerebeg ceremony remains preserved and is beneficial for the younger generation to understand the deep procession so that it can increase Sraddha and Bhakti to God.</span></em>

Kajian Bhagavad Gītā Terhadap Makna Prasadam Bagi Masyarakat Hindu di Bali

<em><span lang="EN-US">Prasadam in Hinduism is a term in Sanskrit which means God's gift, which is the result or remnant of an offering to Ida Sang Hyang Widhi Wasa who has been purified. In the Hindu community in Bali the term lungura/surudan is better known than the term prasadam. Related to the phenomenon of prasadam, after being investigated, it turns out that the term lunguran/surudan indicates the strata or class of a dish that starts with the offering (bebanten), complete with food, after being offered, the contents of the bakuten turn into lunguran/surudan, which is ready to be enjoyed as a form of grace from Ida Sang Hyang Widhi or Ida Bhatara-Bhatari who has been presented with a sincere heart and has sacred values </span><span lang="EN-US">and is meaningful as prasadham (holy dish). The Bhagavad Gītā states that, those who eat holy food after going through an offering or sacrifice will attain eternal Brahman (God). So there is no reason to think, whether to accept or desire to refuse the blessings of the blessing of Prasadam, because it has previously been offered as a sacred dish for Ida Sang Hyang Widhi Wasa and His manifestations.</span></em>

Teologi Kama: Deva, Poros Kehidupan, dan Kenikmatan

<em><span lang="EN-US">Kama is an eternal human matter. Every civilization traces it deeply. India in the context of Hindu civilization is one that is very massive in discussing it and it is stated in both literary works and reliefs of sacred buildings. The discussion not only concerns about sexual relations and their behavior, but tries to explore the secret spaces that are in it. When the existence of the kama leaves a side of the secret that is not able to be revealed, then appear the form of the Kama God who represents kama itself, so that the human mind is able to reach it. This work descriptively describes aspects of the theology of kama extracted from text sources. In the divinity map, Kama is a God or is called a Kama God. Then, the Siva-Parvati, Rama-Sita, and Radha-Krishna relations formed a cluster of theologies which were the object of worship in the religious life of the Hindu community. In the reality of life, kama is associated with the art of making love and important actions in terms of regeneration for the continuity of life.</span></em>

Implementasi Mitologi dan Simbol Ganesha Dalam Budaya Kontemporer Masyarakat Bali

<em><span lang="EN-US">Culture and mythological narratives about Ganesha are inherent in the life of the Hindu community in Bali, but have undergone various changes along with the pace of civilization. Evidently, Ganesha as one of the sacred symbols is widely used in various life interests of modern society, which has no relevance to the sacred context. This paper analyzes the implementation of Ganesha's symbolic mythology in the contemporary cultural space of Balinese society. Mythologically, Ganesha is believed to be the son of Shiva who has the power to overcome all obstacles. This mythology is contained in the attributes of Ganesha which have a symbolic meaning. The full embodiment of the Ganesha symbol in the modern era is widely implemented in the contemporary culture of Balinese life, both in the fields of architecture, aesthetics (art), social organization, including economic life. This work is expected to be a reference for fostering a critical and selective culture when using the Ganesha symbol in various aspects of Balinese life.</span></em>