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Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities
religions Article Dalit Theology and Indian Christian History in Dialogue: Constructive and Practical Possibilities Andrew Ronnevik Department of Religion, Baylor University, Waco, TX 76706, USA; [email protected] Abstract: In this article, I consider how an integration of Dalit theology and Indian Christian history could help Dalit theologians in their efforts to connect more deeply with the lived realities of today’s Dalit Christians. Drawing from the foundational work of such scholars as James Massey and John C. B. Webster, I argue for and begin a deeper and more comprehensive Dalit reading and theological analysis of the history of Christianity and mission in India. My explorations—touching on India’s Thomas/Syrian, Catholic, Protestant, and Pentecostal traditions—reveal the persistence and complexity of caste oppression throughout Christian history in India, and they simultaneously draw attention to over-looked, empowering, and liberative resources that are bound to Dalit Christians lives, both past and present. More broadly, I suggest that historians and theologians in a variety of contexts—not just in India—can benefit from blurring the lines between their disciplines. Keywords: Dalit theology; history of Indian Christianity; caste; liberation 1. Introduction In the early 1980s, Christian scholars in India began to articulate a new form of Citation: Ronnevik, Andrew. 2021. theology, one tethered to the lives of a particular group of Indian people. Related to libera- Dalit Theology and Indian Christian tion theology, postcolonialism, and Subaltern Studies, Dalit theology concentrates on the History in Dialogue: Constructive voices, experiences, and aspirations of India’s so-called “untouchables”, who constitute the and Practical Possibilities. -
Conversion in the Pluralistic Religious Context of India: a Missiological Study
Conversion in the pluralistic religious context of India: a Missiological study Rev Joel Thattupurakal Mathai BTh, BD, MTh 0000-0001-6197-8748 Thesis submitted for the degree Philosophiae Doctor in Missiology at the Potchefstroom Campus of the North-West University in co-operation with Greenwich School of Theology Promoter: Dr TG Curtis Co-Promoter: Dr JJF Kruger April 2017 Abstract Conversion to Christianity has become a very controversial issue in the current religious and political debate in India. This is due to the foreign image of the church and to its past colonial nexus. In addition, the evangelistic effort of different church traditions based on particular view of conversion, which is the product of its different historical periods shaped by peculiar constellation of events and creeds and therefore not absolute- has become a stumbling block to the church‘s mission as one view of conversion is argued against the another view of conversion in an attempt to show what constitutes real conversion. This results in competitions, cultural obliteration and kaum (closed) mentality of the church. Therefore, the purpose of the dissertation is to show a common biblical understanding of conversion which could serve as a basis for the discourse on the nature of the Indian church and its place in society, as well as the renewal of church life in contemporary India by taking into consideration the missiological challenges (religious pluralism, contextualization, syncretism and cultural challenges) that the church in India is facing in the context of conversion. The dissertation arrives at a theological understanding of conversion in the Indian context and its discussion includes: the multiple religious belonging of Hindu Christians; the dual identity of Hindu Christians; the meaning of baptism and the issue of church membership in Indian context. -
Leaving Hinduism
Chapter 2 Leaving Hinduism Clemens Cavallin 1 Introduction To know whether you have left a country or not, it is essential to know where the border is. Such a demarcation of territory is contingent in the sense that the demarcation could have been drawn elsewhere; and probably has been. Sometimes, the borders are first drawn on a map to create the country in ques- tion and then are implemented later. Sometimes, however, the boundaries grow organically through centuries of warfare and cultural negotiations and follow the natural terrain of rivers and mountains. The notion of Hinduism as a world religion has both this artificial, neat character and the fuzzy boundaries resulting from the accumulation of reli- gious ideas, practices, and cultural traits over millennia. As Knut Jacobsen re- marks in his introduction to Brill’s Encyclopedia of Hinduism, Hinduism “does not refer to a homogeneous religious tradition but a conglomerate of rituals, religious narratives, art, music, institutions, traditions, theologies, artefacts, and activities” (Jacobsen 2013). Therefore, leaving “Hinduism” is both easy and exceedingly challenging. Adding to the difficulty of locating the borders of Hinduism—of know- ing when one has actually left it behind—the modern notion of Hinduism is closely bound up with British India, from its inception in the seventeenth century up to its 1948 division into the dominions of Pakistan and India (Gott- schalk 2012: Ch. 5). The partition of British India in accordance with the so- called two nation theory—which held that Indian Muslims constituted a separate nation—led to massive amounts of people crossing the border to be on the “right” side of the religious divide and to clashes in which eighteen million people were displaced and several hundred thousand, if not a mil- lion, died (Talbot 2008: 420). -
Cultural Dynamics
Cultural Dynamics http://cdy.sagepub.com/ Authoring (in)Authenticity, Regulating Religious Tolerance: The Implications of Anti-Conversion Legislation for Indian Secularism Jennifer Coleman Cultural Dynamics 2008 20: 245 DOI: 10.1177/0921374008096311 The online version of this article can be found at: http://cdy.sagepub.com/content/20/3/245 Published by: http://www.sagepublications.com Additional services and information for Cultural Dynamics can be found at: Email Alerts: http://cdy.sagepub.com/cgi/alerts Subscriptions: http://cdy.sagepub.com/subscriptions Reprints: http://www.sagepub.com/journalsReprints.nav Permissions: http://www.sagepub.com/journalsPermissions.nav Citations: http://cdy.sagepub.com/content/20/3/245.refs.html >> Version of Record - Oct 21, 2008 What is This? Downloaded from cdy.sagepub.com at The University of Melbourne Libraries on April 11, 2014 AUTHORING (IN)AUTHENTICITY, REGULATING RELIGIOUS TOLERANCE The Implications of Anti-Conversion Legislation for Indian Secularism JENNIFER COLEMAN University of Pennsylvania ABSTRACT This article explores the politicization of ‘conversion’ discourses in contemporary India, focusing on the rising popularity of anti-conversion legislation at the individual state level. While ‘Freedom of Religion’ bills contend to represent the power of the Hindu nationalist cause, these pieces of legislation refl ect both the political mobility of Hindutva as a symbolic discourse and the prac- tical limits of its enforcement value within Indian law. This resurgence, how- ever, highlights the enduring nature of questions regarding the quality of ‘conversion’ as a ‘right’ of individuals and communities, as well as reigniting the ongoing battle over the line between ‘conversion’ and ‘propagation’. Ul- timately, I argue that, while the politics of conversion continue to represent a decisive point of reference in debates over the quality and substance of reli- gious freedom as a discernible right of Indian democracy and citizenship, the widespread negative consequences of this legislation’s enforcement remain to be seen. -
Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements
Journal of Hindu-Christian Studies Volume 28 Article 9 2015 Non-Dual Belonging: Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements Reid B. Locklin St. Michael’s College, University of Toronto Follow this and additional works at: https://digitalcommons.butler.edu/jhcs Recommended Citation Locklin, Reid B. (2015) "Non-Dual Belonging: Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements," Journal of Hindu-Christian Studies: Vol. 28, Article 9. Available at: https://doi.org/10.7825/2164-6279.1608 The Journal of Hindu-Christian Studies is a publication of the Society for Hindu-Christian Studies. The digital version is made available by Digital Commons @ Butler University. For questions about the Journal or the Society, please contact [email protected]. For more information about Digital Commons @ Butler University, please contact [email protected]. Non-Dual Belonging: Conversion, Sanskritization and the Dissolution of the Multiple in Advaita Missionary Movements Reid B. Locklin St. Michael’s College, University of Toronto IN a series of articles from 1957 until his death both styles of argument, among others, can be in 1979, the influential Indologist Paul Hacker adduced in Hindu, Christian and Muslim advanced the claim that those Indian traditions traditions; the harder and more important task generally classified as open and tolerant should is, in his telling, to attend to the distinctive in fact be labeled “inclusivist.”1 Rather than strategies of engagement with religious others engaging religious or philosophical opponents in any particular text or tradition. in their integrity, he suggested, such traditions Such critiques notwithstanding, it remains subordinated such others and assumed them true that some type of inclusivist into their own doctrinal systems. -
Leaving Hinduism
Chapter 2 Leaving Hinduism Clemens Cavallin 1 Introduction To know whether you have left a country or not, it is essential to know where the border is. Such a demarcation of territory is contingent in the sense that the demarcation could have been drawn elsewhere; and probably has been. Sometimes, the borders are first drawn on a map to create the country in ques- tion and then are implemented later. Sometimes, however, the boundaries grow organically through centuries of warfare and cultural negotiations and follow the natural terrain of rivers and mountains. The notion of Hinduism as a world religion has both this artificial, neat character and the fuzzy boundaries resulting from the accumulation of reli- gious ideas, practices, and cultural traits over millennia. As Knut Jacobsen re- marks in his introduction to Brill’s Encyclopedia of Hinduism, Hinduism “does not refer to a homogeneous religious tradition but a conglomerate of rituals, religious narratives, art, music, institutions, traditions, theologies, artefacts, and activities” (Jacobsen 2013). Therefore, leaving “Hinduism” is both easy and exceedingly challenging. Adding to the difficulty of locating the borders of Hinduism—of know- ing when one has actually left it behind—the modern notion of Hinduism is closely bound up with British India, from its inception in the seventeenth century up to its 1948 division into the dominions of Pakistan and India (Gott- schalk 2012: Ch. 5). The partition of British India in accordance with the so- called two nation theory—which held that Indian Muslims constituted a separate nation—led to massive amounts of people crossing the border to be on the “right” side of the religious divide and to clashes in which eighteen million people were displaced and several hundred thousand, if not a mil- lion, died (Talbot 2008: 420). -
Appendixes L to T
APPENDIX L Challenges in Estimating the Costs of Violence against Women and Girls Data Availability Public Disclosure Authorized The availability of data to estimate violence and its costs has evolved tremendously (Day, McKenna and Bowlus 2005). Before the availability of national surveys that included questions to establish the prevalence of at least some forms of violence against women and girls, researchers were constrained to rely on small surveys or case studies and based prevalence rates on proxy measures and extrapolated data (Blumel et al. 1993; KPMG 1994). Increasing access to representative national survey data on prevalence rates of violence has allowed researchers to approximate costs at national levels. Finally, in recent years, researchers have access to significant nationally representative datasets that allow sophisticated and comprehensive analyses. Yet, data availability remains a critical challenge for estimating costs of violence against women and girls, particularly in the developing world. Some key challenges include: 1. Inaccuracy of prevalence rates for violence: as noted in chapter 2, even the best Public Disclosure Authorized calculations of prevalence rates are most likely underestimates, thus even with the Most cost studies are based on best data and methodology, one should estimates of costs of intimate partner assume that cost calculations are violence (IPV), probably because underestimates. Moreover, prevalence IPV is the most frequently reported rates barely exist for certain forms of type of violence, has the largest violence, such as girl child sexual abuse, amount of data and prevalence trafficking, or honor killings, making estimates, and the largest amount of costing impossible in these cases. Thus costing information. -
Reform Jewish Conversion in Israel As a Process of Constru
Religious Conversions: Then and Now- Contents A Matter of Conversion: Reform Jewish Conversion in Israel as a Process of Constructing Identity and Belonging Einat Libel-Hass, Multi-Disciplinary Department, Ashkelon Academic College……………….4 Contemporary Journeys of Conversion from Indonesia to Israel Mirjam Lücking, CSOC, The Hebrew University of Jerusalem………………………...………5 The Conversion of Joseph Wolff – Missionary, Imperialist, Englishman Hilda Nissimi, General History, Bar-Ilan University…………………...…………………..……6 Jewish Female Apostasy in Kraków: “Religious Kidnapping” or Voluntary Conversion? Rachel Manekin, The Joseph and Rebecca Meyerhoff Center for Jewish Studies, University of Maryland………………………………………………………………………..…………………6 Does the Soul Have a Sex? Gender, Missions of the London Society, and Conversion of the Jews Agnieszka Jagodzińska, Jewish Studies, University of Wrocław………………………...……..7 Conversion in Contemporary America Nadia Beider, Jewish History and Contemporary Jewry, The Hebrew University of Jerusalem..8 Confronting Cyprian: Sacramental Rigorism and the Problem of Converts in the Early Severan- Jacobite Church Simon Ford, History, University of Oxford……………………………………………………...8 From Rerum Novarum to the Theology of Liberation: A Long Journey to the Establishment of Integral Christian Humanism in the Modern World Eitan Ginzberg, The Sverdlin Institute for Latin American History and Culture, Tel Aviv University……………………………………………………………………………...………….9 “I was born Jewish, I won’t die Jewish”: Judaism and Islam in the Person of an Italian -
'Conversion' in Africa: an Introduction to the Special Issue
religions Article New Approaches to ‘Converts’ and ‘Conversion’ in Africa: An Introduction to the Special Issue Jason Bruner 1,* and David Dmitri Hurlbut 2,* 1 School of Historical, Philosophical, and Religious Studies, Arizona State University, Tempe, AZ 85281, USA 2 Department of History, Boston University, Boston, MA 02215, USA * Correspondence: [email protected] (J.B.); [email protected] (D.D.H.) Received: 26 June 2020; Accepted: 27 July 2020; Published: 29 July 2020 Abstract: It is our goal in this special issue on “Religious Conversion in Africa” to examine the limitations of a long-standing bias toward Christianity with respect to the study of “conversion.” Furthermore, we want to use this issue to prime other scholarly approaches to cultural change on the continent, beginning as early as the medieval period, including the colonial and early postcolonial eras, and extending to the contemporary. There are several reasons for making these interventions. One is the emergence of the anthropology of Christianity as a scholarly literature and sub-discipline. This literature has often focused on issues of religious change in relation to its own predilection for charismatic and Pentecostal expressions of Christianity and the distinct characteristics of cultural discontinuity within those communities. Another reason for this special issue on religious “conversion” in Africa is the relative lack of studies that engage with religious change beyond Pentecostal, charismatic, and evangelical Protestant contexts. As such, studies on the “conversion” of Ahmadi in West Africa, medieval Ethiopian women, Mormons in twentieth-century southeastern Nigeria, and Orthodox Christians in Uganda are included, as is a fascinating case of what it means to “trod the path” of Rastafari in Ghana. -
An Interpretative Phenomenological Analysis of a Religious Conversion
J Relig Health (2019) 58:426–443 https://doi.org/10.1007/s10943-017-0463-4 ORIGINAL PAPER An Interpretative Phenomenological Analysis of a Religious Conversion 1 2 2 Naved Iqbal • Anca Radulescu • Anjuman Bains • Sheema Aleem2 Published online: 3 August 2017 Ó Springer Science+Business Media, LLC 2017 Abstract Religious conversion is an important phenomenon in contemporary religious climate, but existing psychology research work is mostly based on quantitative methods. In an attempt to contribute to this field, the present study proposes a qualitative exploration of religious conversion. The in-depth interview of a French woman is examined in order to investigate her experience of religious conversion, 40 years prior. The interview was analysed using interpretative phenomenological analysis, with the purpose of revealing how the participant experienced the process of religious conversion, what was its impact on her life, identity and personality and how she coped with this impact. The four emerging themes were: conflicted relationship with Judaism, the pursuit of a spiritual quest, changes after conversion and life after conversion. These themes painted the image of a powerful spiritual transformation, a profound and dynamic lifelong process, integrating concepts and practices, life changes and developments. The findings are explained with the help of available literature. Keywords Religious conversion Á Interpretative phenomenological analysis Á Judaism Á Buddhism Á Single case study & Naved Iqbal [email protected] Anca Radulescu [email protected] Anjuman Bains [email protected] Sheema Aleem [email protected] 1 Department of Psychology, Jamia Millia Islamia, New Delhi 110025, India 2 Jamia Millia Islamia, New Delhi, India 123 J Relig Health (2019) 58:426–443 427 Introduction This paper examines the spiritual transformation, challenges, changes in behaviour, social life and personality of a religious convert, and it aims to describe the experience and motivation of religious conversion. -
Understanding the Contribution of Satya Shodhaak Samaj and Neo- Buddhism for Social Awakening
IMPACT: International Journal of Research in Humanities, Arts and Literature (IMPACT: IJRHAL) ISSN (P): 2347–4564; ISSN (E): 2321–8878 Vol. 8, Issue 6, Jun 2020, 53–60 © Impact Journals UNDERSTANDING THE CONTRIBUTION OF SATYA SHODHAAK SAMAJ AND NEO- BUDDHISM FOR SOCIAL AWAKENING Prashant V. Ransure & Pankajkumar Shankar Premsagar Assistant Professor, Department of History, Maratha Vidya Prasarak Samaj's Arts Science and Commerce College Ozar MIG, Maharashtra, India Associate Professor, Department of History, Smt. G. G. Khadse College, Muktainagar, India Received: 10 Jun 2020 Accepted: 16 Jun 2020 Published: 27 Jun 2020 ABSTRACT Indian Civilization is the conglomeration of various ethnic traditions; Years of amalgamation and change have led Indian civilization to have, diversity of culture religion, language, and caste groups. Indian Civilization is the conglomeration of various ethnic traditions; Years of amalgamation and change have led Indian civilization to have diversity of culture religion, language, and caste groups.1 The social reform movements, tried for the emancipation of these low caste people, before coming of these social reformers, many of the low caste people had chosen to come out from the caste system is by getting religious conversion, getting converted either to Christianity or to Islam, prior to these social reformers the saints like Kabir, Ravidas, Namdev, like wise and many other fought for the abolition of the caste system and emancipate the low caste from the social bondages.2 The other way for the untouchables was to get converted to either Islam or to Christianity, this was to get rid of the bondages of the humiliations of the caste system, but the conversion was not confined to the weaker sections, but in the medieval period too many people got converted to Islam or Christianity either by force or by their will. -
The Increasing Conversion to Islam Since 9/11: a Study of White American Muslim Converts in Northwest Ohio
THE INCREASING CONVERSION TO ISLAM SINCE 9/11: A STUDY OF WHITE AMERICAN MUSLIM CONVERTS IN NORTHWEST OHIO Khaled Esseissah A Thesis Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS May 2011 Committee: Dr. Lillian Ashcraft-Eason, Advisor Dr. Babacar M'Baye Dr. Radhika Gajjala © 2011 Khaled Esseissah All Rights Reserved iii ABSTRACT Dr. Lillian Ashcraft-Eason, Advisor This thesis explores the trajectories of conversion to Islam among White Americans after 9/11 in Northwest Ohio by analyzing the social and cultural forces that influenced these individuals’ conversion experiences, relationships with pre-9/11 converts, and interactions with the rest of American society. This research project addresses two significant themes that are related to the increasing conversion to Islam in Northwest Ohio after the tragic attacks of September 11th. First, I argue that the increase of Anglo- Americans’ conversion to Islam was a reflection of their dissatisfaction with some of the social, cultural, and religious practices in present America. In the narratives of my informants, I identify a number of motivational factors such as social protest and marriage, especially for women, as major reasons for the conversions of Americans to Islam. Second, I discuss the ways in which American converts to Islam act as critics of immigrant Muslims, especially non- practicing Muslims. I examine how their disappointment with transnational Muslims motivates them to establish a distinct American Muslims’ religious identity that speaks to their cultural and social needs. Overall, the result of my research indicates that post-9/11 Ohioan Muslim converts are happy and satisfied with their new faith despite all the challenges they face in America.