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Hinduism outside the Indian subcontinent represents a contrasting and scattered community. From Britain to the Caribbean, diasporic Hindus have substantially reformed their beliefs and practices in accordance with their historical and social circumstances. In this theoretically innovative analysis Steven Vertovec examines: * the historical construction of the category 'Hinduism in India' * the formation of a distinctive Caribbean Hindu culture during the nineteenth century * the role of youth groups in forging new identities during Trinidad's Hindu Renaissance * the reproduction of regionally based identities and frictions in Britain's Hindu communities * the differences in temple use across the diaspora. This book provides a rich and fascinating view of the Hindu diaspora in the past, present and its possible futures.
Many Hindus today are urban middle-class people with religious values similar to those of their professional counterparts in America and Europe. Just as modern professionals continue to build new churches, synagogues, and now mosques, Hindus are erecting temples to their gods wherever their work and their lives take them. Despite the perceived exoticism of Hindu worship, the daily life-style of these avid temple patrons differs little from their suburban neighbors. Joanne Waghorne leads her readers on a journey through this new middle-class Hindu diaspora, focusing on their efforts to build and support places of worship. She seeks to trace the changing religious sensibilities of the middle classes as written on their temples and on the faces of their gods. She offers detailed comparisons of temples in Chennai (formerly Madras), London, and Washington, D.C., and interviews temple priests, devotees, and patrons. In the process, she illuminates the interrelationships between ritual worship and religious edifices, the rise of the modern world economy, and the ascendancy of the great middle class. The result is a comprehensive portrait of Hinduism as lived today by so many both in India and throughout the world. Lavishly illustrated with professional photographs by Dick Waghorne, this book will appeal to art historians as well as urban anthropologists, scholars of religion, and those interested in diaspora, transnationalism, and trends in contemporary religion. It should be especially appealing for course use because it introduces the modern Hinduism practiced by the friends and neighbors of students in the U.S. and Britain.
Description: 'Diaspora Studies have emerged as a major academic discipline in the past few decades as large groups of people have moved away from their places of birth to settle in foreign lands. This book deals with the 'Diaspora' phenomenon and in particular with the 'Hindu Diaspora Phenomenon' as we know that Hindus are now settled in more than one hundred and fifty countries around the globe. In this book the contributors reflect and examine the myriad ways in which Hindu migrants negotiate their identity in the midst of alien cultures. Some scholars deal with historical perspectives, while others use their personal experiences in foreign lands, within a broad theoretical framework, in order to highlight some negative imaging they have encountered both in educational institutions and places of work. Some others reflect on the kind of temples that Hindus have built in their adopted countries, while still others ponder on questions like the impact of 'Food' on being 'Hindu' and also on the role of 'Women' in maintaining one's religious identity. Dealing as it does with a contemporary sociological issue which will be relevant for a long time to come, this book will add one more dimension to the ongoing Diaspora studies.
Countering the commonly held notion that 17th-century Central Asia was economically isolated after the relative prosperity of the Mongol and Timurid Empires, Levi (Asian history, Eastern Illinois U.) argues that Indian merchants established a diaspora network of commercial communities across urban and rural Central Asia. Not limiting their exchange to the import-export trade, these merchants engaged in a variety of money-lending activities that placed them in a unique socio-economic position that allowed the mainly Hindu merchants to live for extended periods in Muslim countries. Furthermore, these merchants' associations with Indian family firms helped finance transregional trade, rural credit systems, and industrial production throughout Central Asia. Annotation copyrighted by Book News, Inc., Portland, OR
CAN THE HINDUS IN INDIA BE REACHED THROUGH DIASPORA HINDUS? The Hindu Diaspora, numbering about 50 million, is scattered from Australia, New Zealand, Malaysia, Hong Kong and Fiji in the east to Guyana, Surinam, the United States and Canada in the west. Hindus numbering about 850 million live in India. However, militant organizations make mission work impossible there and one way to reach them is through their clan and caste fellows in the Diaspora. In Christ and the Hindu Diaspora, author Paul Pathickal discusses the process of Hindu migration, the salient features of Diaspora Hinduism and ways to witness to Diaspora Hindus. By reaching Diaspora Hindus, the author believes their caste and clan fellows in India can be reached for Christ. Diaspora Hinduism is different from Hinduism in India. The old pantheistic thought cannot survive in the new lands. The new generation of young educated Hindus cannot accept the Karma doctrine and caste divisions. Secular humanism cannot fulfill the age old yearning of the Hindu for truth and value. Only the religion established by Jesus Christ, the true avatar, who came down from heaven not to annihilate a few wicked men, but to save mankind from their sins, will be able to satisfy the inner yearning of the Hindu for truth and meaning in life.
This book examines Hinduism from both a historical and contemporary perspective. It provides some interesting insights into factors that shaped and defined Hinduism in the diaspora. It also examines the challenges facing Hinduism in the twenty-first century. In recent years the growing conversions of Hindus to other religions, the complexities of caste, the impact of AIDS, and the need to reinvigorate the youth in Hindu teachings are just some of the issues that it faces. What shape and form will Hinduism take in the twenty-first century? What will Hinduism look like in the future? These relevant questions are the subject of debate and deliberations amongst religious scholars, academics and politicians. This edited collection addresses some of these questions as well as the relationship between religion and diaspora within historical and contemporary perspectives.
America now is home to approximately five million Hindus and Jains. Their contribution to the economic and intellectual growth of the country is unquestionable. Dharma in America aims to explore the role of Hindu and Jain Americans in diverse fields such as: education and civic engagements medicine and healthcare music. Providing a concise history of Hindus and Jains in the Americas over the last two centuries, Dharma in America also gives some insights into the ongoing issues and challenges these important ethnic and religious groups face in America today.
Working as merchants, skilled tradesmen, clerks, lawyers, and journalists, Indians formed the economic and administrative middle class in colonial Kenya. In general, they were wealthier than Africans, but were denied the political and economic privileges that Europeans enjoyed. Moreover, despite their relative prosperity, Indians were precariously positioned in Kenya. Africans usually viewed them as outsiders, and Europeans largely considered them subservient. Indians demanded recognition on their own terms. Indians in Kenya chronicles the competing, often contradictory, strategies by which the South Asian diaspora sought a political voice in Kenya from the beginning of colonial rule in the late 1890s to independence in the 1960s. Indians’ intellectual, economic, and political connections with South Asia shaped their understanding of their lives in Kenya. Sana Aiyar investigates how the many strands of Indians’ diasporic identity influenced Kenya’s political leadership, from claiming partnership with Europeans in their mission to colonize and “civilize” East Africa to successful collaborations with Africans to battle for racial equality, including during the Mau Mau Rebellion. She also explores how the hierarchical structures of colonial governance, the material inequalities between Indians and Africans, and the racialized political discourses that flourished in both colonial and postcolonial Kenya limited the success of alliances across racial and class lines. Aiyar demonstrates that only by examining the ties that bound Indians to worlds on both sides of the Indian Ocean can we understand how Kenya came to terms with its South Asian minority.
N. Jayaram provides a well-presented overview of the patterns of emigration from India, highlighting the key disciplinary perspectives and strategic approaches. The study of Indian diaspora has emerged as a rich and variegated area of multidisciplinary research interest. This volume brings together nine seminal articles by well-known scholars which deal with the empirical reality of Indian diaspora and the theoretical and methodological issues raised by it. Between them they cover a variety of important aspects such as asocial adjustment, family change, religion, language, ethnicity and culture.
Seminar paper from the year 2010 in the subject English Language and Literature Studies - Culture and Applied Geography, grade: 1,3, Carl von Ossietzky University of Oldenburg (Institut für Anglistik), course: The Indian Diaspora in History, Literature and Film, language: English, abstract: In her book A Place at the Multicultural Table: The Development of an American Hinduism Prema Kurien states that “Hinduism has taken different forms in the countries where it has been transplanted, depending on the interaction between the social and cultural characteristics of the particular group of immigrants and the characteristics of the receiving society.” Only recently, starting in the early-1990s, has the paramount importance of immigrant religion in the host country been acknowledged by scholars in the field of Diaspora Studies. In terms of the Hindu Diaspora of the United States, research conducted by Diana L. Eck, Pyong Gap Min and Prema Kurien has been groundbreaking. Why and how has Hinduism changed in the American setting? In the U.S. organizations of Popular Hinduism have been created that do not exist in India. These include for example Hindu student organizations, local worship and singing groups (satsangs), as well as educational groups for children (bala vihars). Practices in Hindu Temples built in the U.S. have also undergone some modifications when compared with traditional Hindu temples in India. What are the functions of those local associations and the new practices in Hindu Temples? Were they perhaps founded to build an ethnic community and to preserve Indian traditions and culture in a foreign environment? Are they a means to resist assimilation into the American host country society? Or does Hinduism, quite to the contrary, serve as a vehicle for actually becoming American? To resolve all those questions outlined above I am going to analyze select organizations of Popular Hinduism in the U.S., starting with an examination of the local worship and children educational groups. Then I will turn to the discussion of the possible functions of the new practices in Hindu temples in the United States. I will end my paper with a short summary of my findings.