Hindu Ritual Research Articles

Syncretism in the Hindu Right as Intentionally Incomplete Proximity

Religious syncretism can function as an instrument of inter-group control and domination. Rather than consistently promoting cross-religious forbearance and knowledge, syncretism enables a proximity that allows forms of violence otherwise inaccessible to religious majoritarian groups. By choreographing performances of syncretism between themselves and a subordinate religious community, organizations like the Indian Hindu nationalist Rashtriya Swayamsevak Sangh (RSS) produce an intentionally incomplete proximity. This proximity draws close minority groups like the RSS' Muslim wing, the Muslim Rashtriya Manch, but without allowing final inclusion or incorporation. Muslim proximity to the RSS becomes a spectacle of humiliation and domination rather than a measure of inclusion into the Hindu right. Muslims must perform Hindu nationalist religious rituals, while denigrating mainstream Islamic tradition. Drawing on extensive interview- based fieldwork with the RSS and the Manch, I argue that syncretism can function as domination because it reinforces ethnic hierarchies, but that this domination is not a form of hierarchical encompassment. Rather, subordinate religious groups are kept in a perpetual humiliating limbo as a way to reify the superiority of a dominant religious group.

CULTURE STUDIES DALAM NOVEL TARIAN BUMI KARYA OKA RUSMINI

This study aims to examine the existing culture in the novel Tarian Bumi. In conducting this research the researcher used a qualitative descriptive method. Qualitative method means that the resulting data the form of words in the form of quotations. The main data source in this study came from Oka Rusmini's Novel Cultural Studies in the Earth Dance Novel. The data obtained in this study used reading techniques, note-taking techniques and literature study techniques with steps to read carefully, directed, thoroughly and understand after that were analyzed. In this cultural study, there are 3 values ​​contained, which are the focus of research on the novel Tarian Bumi, the first is the value of belief. This belief value exists and is highly depicted in the novel Tarian Bumi. The value of belief in the novel Tarian Bumi is described in three relationships, namely Intrapersonal (the relationship between oneself), Interpersonal (the relationship between other people and the environment) and Transpersonal (a relationship that cannot be seen from a relationship with divinity which is the highest power). Second, Moral values. The moral values ​​described in the novel Tarian Bumi can seen the actions or behavior of characters in the Tarian Bumi novel. The three values ​​of Customs. The values ​​of these customs are seen to be very attached to the traditional Balinese Hindu rituals and all kinds of rules that exist in the Brahmana and Sudra aristocrats.

“NA SUA ESCRITA EU SOU EXISTIDA”: LENDO A HISTÓRIA DA ANTROPOLOGIA VIA TEXTURES OF THE ORDINARY

Abstract In this essay I try to suggest a non-teleological way of reading the history of anthropology, by placing Veena Das’s Textures of the ordinary (2020) in relation to her previous books, beginning with Structure and cognition: aspects of Hindu caste and ritual (1977). Rather than a teleological movement from structuralism to “post-structuralism” or “self-reflexive” work, I point to the continuation and transfiguration of the concepts of structure and event across Das’s different books, as a way of also imagining movements within social theory more broadly, without each successive “paradigm” having to dialectically negate its predecessor. Further, I ask what it means to age or to “mature” within a body of scholarly work, and how we might take an author to be growing simultaneously older and younger, if we take aging in thought not necessarily to be solely a question of chronology or teleology.

Jeevamrut and Panchagavya’s Consequences on Growth, Quality and Productivity of Organically Grown Crops: A Review

Organic farming and organically produced food products are gaining popularity very rapidly in India and world. To trounce the reliance on chemical fertilizers for crop production liquid organic bio-fertilizers and manures are very excellent and cheap sources on the earth because of easy availability and good source of nutrients. Among these Jeevamrut, Beejamrut and panchagavya are the one of the best, which contains almost essential plant nutrients (nitrogen, phosphorus, potassium, zinc, copper, manganese etc.), enzymes (acid phosphatise, alkaline phosphatise, dehydrogenase etc.) and microbes (bacteria, fungi, actinomycetes, free living nitrogen fixers and phosphorus solubilising organisms), which directly enhances plant metabolism resulting better growth and development. Jeevamrut is well thought-out to be a brilliant source of natural carbon, nitrogen, phosphorous, potassium and lot of other micro nutrients required for the crops and popularly used as means of organic farming. Panchagavya was used in conventional Hindu rituals which is prepared by mixing five ingredients viz., cow dung, urine, milk, curd and ghee. Jeevamrut and Panchagavya have potential to play the role of promoting growth and provide immunity in plant system. In this manuscript various effects of applications of Jeevamrut and Panchagavya on crops grown in organic farming and their consequences will be discussed.

The Existence of Tri Datu, From Temple's gift to Souvenir Industry

Consisting of three colors: red, white, and black, Tri Datu reflects three absolute powers surrounding the universe. Balinese Hindu people manifest the trinity deities into interwoven red, black and white threads. Almost in every Balinese Hindu ritual, the existence of the Tri Datu thread can be seen. Therefore, the Tri Datu thread has been using as a ritual instrument or protective amulet. On a philosophical level, the item has a value of self-control. If someone is wearing the sacred item, they would properly behave in society because the interwoven thread represents the divine symbol of righteousness. Many Balinese have been spotted wearing the three-colored thread, thus attracted the non-Balinese people curiosity. The phenomenon was perceived by wider communities that the interwoven thread is local identity. It is gradually led to market demand to obtain the Tri Datu as a souvenir from the island of God. One to another home industry of the Tri Datu accessories emerged as a response to tourism industry demand. Today, one may find the Tri Datu thread-based souvenir in the marketplace at ease. Although the interwoven thread strongly relates to religious symbols, it does not mean that non-Balinese cannot wear it. One should be aware that the Tri Datu holds a religious value that should be taken into account. Therefore, one should avoid wearing it inappropriately, such as a leg bracelet, or put it in any place without consulting it beforehand.

Mahabarata

Mahabarata

THE SOCIAL STRUGGLE OF PRACTICES CONTEMPORARY RAJAH PANYENGKER IN BALI

This study aims to analyze why there are practitioners today who still interpret Rajah Panyengker (mystical script) as a means of obtaining understanding, safety. Yet in reality they also practice Hindu religious rituals with the same purpose. The answers to these questions are sought in the arena of social struggle of practitioners Rajah Panyengker. In relation to their desire to emerge victorious in the arena of social and social struggle, they felt the need to convert capital so that they would not lose against their colleagues, fellow practitioners. The size of a practitioner's cultural capital is very dependent on his habitus. Therefore the answers to the research questions will be sought in the formation of the habitus of Rajah Panyengker practitioners. How the habitus forms the mystical cultural capital of practitioners regarding Rajah Panyengker, then places it in the arena of social struggle of the Balinese people today. Thus the focus of this study is directed at the meeting between the arenas of practitioners' internal social struggle with the users of Rajah Penyengker. Generative structural theory is used as a basis for thinking to understand and explain these problems. The conclusion of this study, that to emerge victorious in the arena of social struggle, practitioners fulfill the wishes of patients who want to get Rajah Penyengker. In the arena of social struggle like that, practitioners Rajah Panyengker do capital conversion. Thus this phenomenon illustrates the increasing arena of social struggle for practitioners of Rajah Penyenker today, not to search for positivistic origins or their backgrounds to interpret Rajah Penyengker. 
 Keywords: Rajah Panyengker, social struggle, practitioners

Homo Ritualis: Hindu Ritual and its Significance for Ritual Theory by Axel Michaels

This contribution offers a review of Homo Ritualis: Hindu Ritual and its Significance for Ritual Theory by Axel Michaels (2016).

Homo Ritualis: Hindu Ritual and Its Significance for Ritual Theory

Homo Ritualis: Hindu Ritual and Its Significance for Ritual Theory

Mysticism Of Barong And Rangda In Hindu Religion

<p>Barong and Rangda have become part of culture and religion in the tradition of Hindu religion. The Barong and Rangda tradition is a ritual process or pratima that is very sacred. The scary forms of both often scare children, but is greatly admired and adored since it is considered a protector from danger and disaster. If Barong and Rangda are worshiped in horrifying figures, it is then not uncommon for non-Hindus to assume that Hindus worship Satan because their description of Satan relates to scary things. Based on the above, there are three essential points to focus in this article. First, how the concepts of Barong and Rangda are in Hindu Literature; second, how Barong and Rangda are in Balinese Culture; and third, how the religious system of Barong and Rangda is in Hindu rituals. In analyzing these three topics, the researcher applied qualitative method to explain Hindu literary sources based on religious theory. The Barong and Rangda conception is in the Hindu literature, namely the Purana books and the books that have been adapted in Old Javanese literature. In the Purana books, Barong and Rangda can be associated with the manifestation of Shiva and Durga in the aspect of <em>Krodha</em>. Second, Balinese culture sets Barong and Rangda in the Sacred and Profane realms. Barong and Rangda become Wali Dance during religious rituals. Third, the Hindu Religious System explains that Barong and Rangda is the concept of Shivaistic divine teachings which explains the dualistic aspects of God as Purusa and Prakerti as a whole unit.</p>

‘Welcome to selfiestan’: identity and the networked gaze in Indian mobile media

This article examines selfie culture and visual social media in India by exploring how smartphone marketing and the performativity of the user–device interface intersect with the cultural influence of the Hindu ritual of darshan and the recent political success of populist Hindu nationalism. Darshan, a long-standing, everyday Hindu practice entailing an active visual and physical exchange between worshiper and devotional image or object, bears striking overlaps with the mechanics and conditions of the networked visuality of the self. Taking a critical technology approach, this article places scholarship on selfies and their production methods in conversation with anthropological descriptions of darshan and existing theories of darshan’s impact on media in South Asia. Theoretical exploration of concepts and practices is augmented by content analysis of social media imagery related to darshan. In arguing that aspects of traditional visual regimes may endure in personal networked media use in India, this work underscores the need for balancing globalized affordances and applications, on one hand, with culturally specific meanings and ideological frames, on the other, particularly as these converge in the visual performance of networked identity.

PREVALENCE OF RESISTANCE TO CLINICALLY SIGNIFICANT ANTIBIOTICS AGAINST Escherichia coli ISOLATED FROM HOLY RIVER GANGA, INDIA

Ganga is a divine water body which has acquired a status of mother goddess in Indian culture civilization. Ganga water is considered as sacred water and Hindu rituals from birth to death cannot be consecrated without Ganga water. The microbiological quality of holy river Ganga, life sustaining surface water resource for large population of northern India is adversely affected due to rapid industrialization and population growth. The current investigation surveyed on total number of 10 water samples collected from river Ganga flowing in different cities of India. The samples were analyzed for Most Probable Number (MPN) of coliforms and found to be in the range of 940 organisms to 33000 organisms per 100ml. Similarly, MPN Fecal coliform was done at an incubation of higher temperature, and resulted from lower of 109 organisms to a higher at 2800 organisms per 100ml of samples analyzed. The Ganga water samples also showed the presence of Escherichia coli and further its antibiotic susceptibility pattern was performed by Kirby Bauer Agar well diffusion method. Various clinical significant antibiotics were used namely Streptomycin, Kanamycin, Meropenem, Norfloxacin, Ciprofloxacin, Ampicillin, Sulbactum and Tazobactum. All isolated Escherichia coli strains were found resistant to Tazobactum. The isolated E.coli from upstream water of Varanasi has shown resistance towards four out of eight antibiotics used. Escherichia coli present in all the samples have shown susceptibility towards Meropenem and Ciprofloxacin.
 Keywords: Ganga water, microbiological quality, Most Probable Number (MPN) of Coliform, MPN Faecal coliform, Escherichia coli, Antibiotic susceptibility and resistance

Eksistensi Gamelan Gong Gede Saih Pitu Dalam Ritual Agama Hindu Di Banjar Kebon Singapadu ( Perspektif Teologi Hindu )

<p><em>Types of gamelan that exist in the earth comes from the voice of Genta Pinara Pitu which became the inspiration of the birth gamelan in the realms of the Gods, Rsi, and also on the nature of Bhuta Kala. Furthermore, humans are also inspired to create various types of gamelan, including gamelan Gong Gede Saih Pitu in Banjar Kebon Singapadu. Gamelan can be used as a ritual medium that essentially has a deep theological meaning. Tones of the gamelan are the nyasa (sacred symbols) of the ista dewata who control all directions which form a circle called the pemgider bhuana. Playing one tone means having direct contact with one of the gods. However, the understanding of the existence of Gamelan Gong Gede Saih Pitu about the concept of ideas, structure, barrel, patih / saih, and the type of tetabuhan that it uses, need to be studied further to deepen the existence of Gong Gede Saih Pitu gamelan in Hindu theological perspective hindu ritual. This research uses qualitative research method with theological approach. Problem solving using Structural Theory, Symbol Theory, and Structural Functional Theory to dissect the gamelan's theatrical structure, function, and meaning of Gong Gede Saih Pitu in Banjar Kebon Singapadu.</em></p><p><em>Data obtained from the text and obtained in the field through observation and interview, then processed and analyzed in accordance with the theory used with the method of theological approach, then obtained the result that the gamelan Gong Gede Saih Pitu as a form of art that developed today, has the theological concept derived from the sound of pale pent in the pangider bhuana circle, and its existence not only as an accompaniment of ritual procession and as a cultural development, but has a religious function and psychological function, and contains philosophical-theological meaning, aesthetic meaning, and grandeur, and dignity, which shows how great the concept of the gamelan is as the implementation of Hindu theological tones.</em></p><p><em>Through the results of this research will materialize the understanding of gamelan theology contained in the lontar Prakempa and Aji Gurnitha, and dismissed the notion of the use of gamelan in Hindu rituals as a tradition of mule keto which is identical with the euphoria of splendor to enliven the atmosphere of the ceremony.</em></p>

Homo Ritualis: Hindu Ritual and its Significance for Ritual Theory, by Axel Michaels

Homo Ritualis: Hindu Ritual and its Significance for Ritual Theory, by Axel Michaels. New York: Oxford University Press, 2016. xviii + 372 pp., $105.00 (hb), $39.95 (pb). ISBN 978-0-190-26263-X (hb), ISBN 978-0-190-26263-1 (pb).

Functional Adaptability Essence of Hindu Rituals and Architectural Elements of Traditional Domestic Buildings in Kerala: Excerpt from the Vedas

The four knowledge texts of Hindu religion known as Vedas mainly include praises to God, daily rituals and other aspects such as Medicine, Architecture, food habits, personal duties etc. The paper enumerates the various codified principles of food intake during various seasons and daily rituals adopted by a Hindu in ancient Kerala. The author tries to find the importance of thermal balance of the human body that has been maintained through these codified living habits of a Hindu in Kerala which are based on the Vedas. The paper also inevitably looks into the thermal properties of building and architectural elements described in the Vastusastra which are practised in the traditional Hindu domestic buildings in Kerala state in South India. The paper concludes by stating that the food habits, rituals and building construction methods practised according to Hindu customs of Kerala closely link to the original Vedic texts. Most importantly these sustainable practices were found to suit the adaptability of humans with the climate pattern of coastal Kerala towards attaining thermal comfort.

KEBERADAAN TIRTHA SOLAS DI BANJAR GULIANG KANGIN DESA TAMANBALI KECAMATAN BANGLI KABUPATEN BANGLI (Kajian Filosofi)

<p><em>Religion has a very important role in human life. In actualizing the teachings of religion, Hindus use three basic teachings called the Tri Tri Framework Basic Hinduism, which consists of: Tattwa (Philosophy), Susila (Ethics), and Events. Water is a purification or cleansing in life so that the body becomes pure and clean. Water is a symbol of amertha (life) and water that keeps the body holy and clean. All ceremonial equipment must be purified with water sprinkling before the ceremony begins. The sprinkling of the holy water to the person or in the ceremony intends to gain health, peace (peace of mind), happiness. Water is thought to have the power to eliminate evil influences. Thus the importance of water in religious life, so that in all religious ceremonies can not be separated from the use of water (tirtha). In this research there are three problem formulation, among others 1) Tirtha Solas Function, 2) Meaning of Tirtha Solas, 3) society view about Tirtha Solas.</em></p><p><em>This research uses three theories namely function theory, symbol theory and religious theory. The function theory is used to dissect the problem of the function of Tirtha solas symbol theory to dissect the problem of Meaning of Titha solas. Religious theory dissects the problems of society's view of tirtha solas. This research uses qualitative descriptive method in advance researcher approach, identify problem, observation, research object, data collection, then analyzed descriptive qualitative to get general result or conclusion. The results of this study can be stated as follows: 1) the function of tirtha in Hindu ritual, the role of tirtha in religious ceremony is very important role 2) The meaning of tirtha solas as cleansing is as a media of self-cleansing and cleansing 3) Tirtha solas is trusted by citizen or society as a treatment medium. With the holy place tirtha solas in order to provide positive energy and purity within.</em></p><p><em> </em></p>

Garga and Early Astral Science in India

This article forms a preliminary report on the work by an international group of scholars on Garga, an important early authority on astral science (jyotiṣa). Reviewing past research on the texts associated with this figure, we focus especially on the earliest text, the Gārgīyajyotiṣa (ca. first century CE?), a compendium of material on astral and terrestrial omens, ritual, horoscopy, and astronomy, that prefigures Varāhamihira's well-known Bṛhatsaṃhitā. The contributions include text-critical observations based on select chapters, remarks on astral omens and their relevance to the possible dating of the text, and a discussion of the texts potential for the study of Hindu ritual. The article also begins to disambiguate the broader Garga corpus by including a chapter summary of a somewhat later Gargasaṃhitā, containing mainly astronomical materials.

FLEXIBILITY OF HINDUISM IN A SOJOURNING LAND STUDY ON DIASPORIC BALINESE HINDU IN CIMAHI, WEST JAVA PROVINCE OF INDONESIA

In so far, articles portraying Balinese Hindu who settles in far away from Bali Island are less widely published. In recent development of Hinduism in Indonesia, Hindus community shows a dynamic process and tries to adapt culture of majority people in some areas. This article tries to explore the dynamics of Balinese Hindu community which is assumed a diasporic Balinese who settle in a small town Cimahi, West Java Province of Indonesia. This article shows that the Balinese Hindu in Cimahi can perform flexibility of Hindu doctrine as well as Hindu ritual which mean they do not totally follow the core of its culture, that is Balinese culture. Yet, they maintain banjar system and adhere Parisada Hindu Dharma of Indonesia’ decrees instead of joining India Hinduism of sampradaya. This article is stemmed from a qualitative research toward Hindu community in Cimahi of West Java province whereby they maintain their religious tradition (including pancayadnya) embedded with an old temple namely the Great Wira Loka Natha temple. This temple is regarded by themselves as the oldest Balinese temple in West Java which was built in 1978. To collect the data, the research uses observation, in-depth interview, focus group discussion as well as literature study.

Hindu Rituals at the Margins: Innovations, Transformations, Reconsiderations, edited by Linda Penkower and Tracy Pintchman

Hindu Rituals at the Margins: Innovations, Transformations, Reconsiderations, edited by Linda Penkower and Tracy Pintchman. Columbia, SC: University of South Carolina, 2014. xiv + 235 pp., $49.95 (hb). ISBN 1-61117-389-5 (hb).

Journeys and Their Afterlives

SUMMARYThis piece is about the disjointed experiences of death, grief, and gendered Hindu religiosity in contemporary India. The religious rituals surrounding death animate journeys of all kinds—between the spaces of these rituals; between religious belief and skepticism; between the sentimentality of the past and the present realities of loss; between home, kinship obligations, and a transnational world; and between changing norms of the family. [death, gender, grief, Hindu ritual, India]