By Steven Wesley Ramey
This multi-sited ethnography considers the influence of contested definitions at the reviews and representations of Sindhi Hindus. Ramey acknowledges how the dominant definitions of Hinduism, Islam, and Sikhism problem groups who defy such understandings and analyzes the methods Sindhi Hindus have demonstrated their unconventional practices and history within the context in their diaspora. by means of examining concrete examples of the production of a historical past within the context of migration, this publication considers the consequences of representations of religions for Sindhi Hindus and different comparable groups.
Read Online or Download Hindu, Sufi, or Sikh: contested practices and identifications of Sindhi Hindus in India and beyond PDF
Best other eastern religions & sacred texts books
This ebook is anxious with the complicated and certainly tricky query of the connection among Buddhism and Brahmanism/Hinduism (Vedism, Shivaism, Vishnuism, and so on. ) in India, and among Buddhism and native spiritual cults in Tibet and likely different elements of the Buddhist global together with Japan. even if they're essentially now not exact twins introduced forth via the Indian non secular soil, Buddhism and Brahmanism/Hinduism are heavily comparable siblings.
Krishnamurti is a number one non secular instructor of our century. within the First and final Freedom he cuts away symbols and fake institutions within the look for natural fact and excellent freedom. via discussions on ache, worry, gossip, intercourse and different themes, Krishnamurti’s quest turns into the readers, an venture of large importance.
Responding to the “Asian values” debate over the compatibility of Confucianism and liberal democracy, Confucianism, Democratization, and Human Rights in Taiwan, via Joel S. Fetzer and J. Christopher Soper, deals a rigorous, systematic research of the contributions of Confucian inspiration to democratization and the safety of ladies, indigenous peoples, and press freedom in Taiwan.
This can be the 1st e-book to check broadly the non secular features of chinese language alchemy. Its major concentration is the relation of alchemy to the Daoist traditions of the early medieval interval (third to 6th centuries). It exhibits how alchemy contributed to and was once tightly built-in into the frilly physique of doctrines and practices that Daoists outfitted at the moment, from which Daoism as we all know it at the present time developed.
Additional resources for Hindu, Sufi, or Sikh: contested practices and identifications of Sindhi Hindus in India and beyond
Despite its current difficulties, during the eighteenth and nineteenth centuries, Lucknow was a major center for the arts and Islamic learning. At the time of my research, the city had a population of more than two million people, although urbanization made exact figures difficult as the city spread into the surrounding plains. One tradition in Lucknow emphasizes its Hindu origins, claiming that Ram created the city for his brother Lakshman. However, the city is better known in modern history for its role in Islamic empires and society.
Such characterizations promoted the significance of their heritage and countered any suggestion that Sindh and Sindhis were marginal to Hindu traditions or the Indian nation. While the centrality of Sindh for early Hinduism supported their Hindu identification, it failed to address the differences between their traditions and the dominant Hindu understandings. Therefore, other Sindhis emphasized another geographical factor, Sindh’s location on the western edge of South Asia, which distanced it from Brahmanical Hinduism and infused it with other cultural influences.
I repeatedly heard Sindhis state that Sindhis never beg, since Placing Sindhis 17 they are proud and hardworking people. Sindhi Hindus often emphasized the unique business acumen of their community, an assertion that the phenomenal success of some Sindhi businesses supports. D. M. Punjabi, a leader of Sindhi cultural and political movements in Lucknow, emphasized that Sindhis were not criminals. He then clarified his assertion by distinguishing between violent crimes, which, he asserted, Sindhis very rarely commit, and financial crimes, which, he said, some Sindhis might commit.