Search Results (72)

This article examines the evolution and potential cross-cultural adaptations of the “Goddess of the Flaming Mouth”, Jvālāmukhī (Skt.) or Kha ‘bar ma (Tib.), in Indic and Tibetan traditions. A minor figure in medieval Hindu Tantras, Jvālāmukhī is today best known through her tangible manifestation as natural flames in a West Himalayan temple complex in the valley of Kangra, Himachal Pradesh, India. The gap between her sparse portrayal in Tantric texts and her enduring presence at this local “seat of power” (śakti pīṭha) raises questions regarding her historical development and sectarian affiliations. To address these questions, we examine mentions of Jvālāmukhī’s Tibetan counterpart, Kha ‘bar ma, across a wide range of textual sources: canonical Buddhist texts, original Tibetan works of the Bön and Buddhist traditions, and texts on sacred geography. Regarded as a queen of ghost spirits (pretas) and field protector (kṣetrapāla) in Buddhist sources, her portrayal in Bön texts contain archaic motifs that hint at autochthonous and/or non-Buddhist origins. The assessment of Indic material in conjunction with Tibetan texts point to possible transformations of the goddess across these culturally proximate Himalayan settings. In presenting and contextualizing these transitions, this article contributes critical data to ongoing efforts to map the development, adaptation, and localization of Tantric deities along the Indo-Tibetan interface. Full article

This paper analyzes the Hindu concept of sevā—selfless service—as a theo-ethical practice that reconfigures the relationship between religion and economy, offering a snapshot of an Indian perspective on the convergence between postsecularism and postcapitalist discourses. Rather than being reducible to acts of charity, sevā integrates spiritual, ethical, and social dimensions that challenge the neoliberal emphasis on individual self-interest and material accumulation. Rooted in the pursuit of liberation and relational well-being, sevā frames economic and moral agency in terms of embeddedness, reciprocity, and care. To illustrate sevā’s unique attributes, the paper engages with two case studies. The first explores Mahatma Gandhi’s philosophy, where sevā is articulated through a non-anthropocentric ethic of nonviolence (ahiṃsā), obliging the reconstruction of eco-economic mechanisms and environmental responsibility. The second examines contemporary guru-bhakti communities in Delhi’s urban peripheries, where sevā functions as spiritual discipline (sādhana), a means for communal uplifting, and the expression of kalyāṇ—holistic well-being that transcends individual boundaries. In both contexts, sevā emerges as a practice that intervenes in and reshapes socio-economic life. By foregrounding sevā as a lived practice, the paper situates Indian religious traditions as a distinctive contribution to broader postcapitalist and postsecular debates. It argues that sevā offers an alternative model of personhood and ethical intentionality—one that contests dominant binaries of spiritual/material, secular/religious, and human/nature, and reimagines human flourishing through the lens of relational ontology and collective responsibility. Full article

Faith and conservation are deeply entangled in the Himalayas. Focusing on a single Hindu community in Darchula, Nepal, we investigate the forms of governance used to manage an extensive sacred forest on a nearby mountain and five smaller community forests at its base. To understand the effects of these different models of governance, we use a mixed method approach to examine two indicators of biocultural diversity: forest resource use and spiritual practices. These data reveal a concentrated human impact on the community forests through the harvesting of plant resources, while the sacred forest receives a far smaller impact from these activities. The community considers the sacred forest and mountain to be the home of a local god, who is worshiped in annual pilgrimages attended by people throughout the region. Spiritual practices in the community forests are more localized, small-scale, and associated with women’s traditions. From a biodiversity perspective, the sacred forest appears useful for conservation because of its large size and the spiritual governance that protects it from most human impacts. In terms of biocultural diversity, however, the two forest types play complementary roles in supporting biocultural heritage: the community forests provide the resources required for daily life, while the sacred forest nourishes identity, embodies communal history, and upholds the fertility of the land. The two forest types ultimately blend together in the ways that they are valued and used by people, showing that only a landscape-level perspective can provide a full understanding of the links between forest and community. Full article

This study examines adaptation strategies to mitigate the risks posed by Glacial Lake Outburst Floods (GLOFs) in the Hindu Kush Himalayan (HKH) region, encompassing Pakistan, India, Nepal, Bhutan, and Afghanistan. GLOFs occur when water is suddenly released from glacial lakes and they present significant threats to communities, infrastructure, and ecosystems in high-altitude regions, particularly as climate change intensifies their frequencies and severity. While there are many studies on the changes in glacial lakes, studies on adaptation to GLOF risks are scant. Also, these studies tend to focus on case-specific scenarios, leaving a gap in comprehensive, region-wide analyses. This review article aims to fill that gap by synthesizing the adaptation strategies adopted across the HKH region. We conducted a literature review following several inclusion and exclusion criteria and reviewed 23 scholarly sources on GLOF adaptation. We qualitatively synthesized the data and categorized the adaptation strategies into two main types: structural and non-structural. Structural measures include engineering solutions such as lake-level control, channel modifications, and flood defense infrastructure, designed to reduce the physical damage caused by GLOFs. Non-structural measures include community-based practices, economic diversification, awareness programs, and improvements in institutional governance, addressing social and economic vulnerabilities. We found that Afghanistan remains underrepresented in GLOF-related studies, with only one article that specifically focuses on GLOFs, while Nepal and Pakistan receive greater attention in research. The findings underscore the need for a holistic, context-specific approach that integrates both structural and non-structural measures to enhance resilience across the HKH region. Policy-makers should prioritize the development of sustainable mechanisms to support long-term adaptation efforts, foster cross-border collaborations for data sharing and coordinated risk management, and ensure that adaptation strategies are inclusive of vulnerable communities. Practitioners should focus on strengthening early warning systems, expanding community-based adaptation initiatives, and integrating traditional knowledge with modern scientific approaches to enhance local resilience. By adopting a collaborative and regionally coordinated approach, stakeholders can improve GLOF risk preparedness, mitigate socioeconomic impacts, and build long-term resilience in South Asia’s high-altitude regions. Full article

The Hindu Kush Himalayan (HKH) region, known as the “water tower of the world,” is experiencing severe water scarcity due to declining discharge of spring water across the HKH region. This decline is driven by climate change, unsustainable human activities, and rising water demand, leading to significant impacts on rural agriculture, urban migration, and socio-economic stability. This expansive review judiciously combines both the researchers’ experiences and a traditional literature review. This review investigates the factors behind reduced spring discharge and advocates for a transdisciplinary approach to address the issue. It stresses integrating scientific knowledge with community-based interventions, recognizing that water management involves not just technical solutions but also human values, behaviors, and political considerations. The paper explores the benefits of public–private partnerships (PPPs) and participatory approaches for large-scale spring rejuvenation. By combining the strengths of both sectors and engaging local communities, sustainable spring water management can be achieved through collaborative and inclusive strategies. It also highlights the need for capacity development and knowledge transfer, including training local hydrogeologists, mapping recharge areas, and implementing sustainable land use practices. In summary, the review offers insights and recommendations for tackling declining spring discharge in the HKH region. By promoting a transdisciplinary, community-centric approach, it aims to support policymakers, researchers, and practitioners in ensuring the sustainable management of water resources and contributing to the United Nations Sustainable Development Goals (SDGs). Full article

With its rich history as a center for commerce, cultural interactions, and a tapestry of spiritual traditions, Singapore has evolved into a vibrant amalgamation of diverse ethnic and religious heritages. Various communities have harmoniously woven themselves into the fabric of Singaporean society, each enriching it with their distinct influences. Throughout history, the rich and varied tapestry of the Indian community has often been underestimated by external observers. In a parallel manner, the distinct identity of the Singaporean Indian community frequently remained in the shadows, eclipsed by the prevailing presence of the Tamil Hindu population. The Jain community in Singapore, though a small minority, has played a notable role in the nation’s growth and the enhancement of its diverse cultural landscape. This article draws upon ethnographic materials collected by the author through comprehensive fieldwork in Singapore. It unveils the multifaceted nature of identity within the Jain community, even though they represent a modest presence in Singapore. The Jains in Singapore exemplify the complex interactions of their multiple identities as they engage with the rich tapestry of Singapore’s diverse and multicultural landscape, where global viewpoints and local traditions intertwine. By engaging actively and adapting to diverse social contexts within Singaporean society, the Jain community has skillfully navigated the complexities of spatial dynamics, and vividly demonstrated the notion of “religious hybridity”. Full article

The cultural renaissance in 20th-century India has fostered an aesthetic integration of contemplative mysticism with popular religious practices, influencing various artistic and theological movements. This paper examines Christian artist Joy Elamkunnapuzha’s use of Indian classical and mythical elements in his religious artworks, particularly in two North Indian churches. These intercultural icons, which incorporate symbols from Hindu traditions like mandalas and mudras, have been central to the worship practices of local Catholic communities for over three decades. Through ritual ethnography, the study reveals how these visual representations mediate ritual affectivity and communal imagination, impacting identity formation and spiritual engagement in a multi-religious context. Respondents—including worshippers, ministers, and religious students—attest to the transformative impact of these images, as they negotiate between Christian metaphors and Hindu aesthetic traditions. The research is grounded in practical theology, liturgical theology, and ritual studies, contributing to the works of Indian Christian cultural activists like Jyoti Sahi. By exploring the creative dynamics of visual approach, visual appeal, and visual affinity within worship spaces, the study elucidates the complex processes of meaning making through symbolic mediation in interreligious environments. Full article

This contribution to the literature regarding the Christian theology of religions presents a critical view from the outside, a meta-reflection primarily from a religious studies perspective considering the conditions and contexts of academic theology on the one hand, and lived interreligious relationships on the other, which are all-too-easily ignored in works of the theology of religions. First, some newer approaches to the theology of religions will be mentioned before critical questions will be addressed from a religious studies perspective. These are observations in discourse theory, the sociology of religion, religious economics and spatial theory. This is followed by observations from the perspective of intercultural theology, which examine approaches to the theology of religions with regard to phenomena within the Pentecostal movement, discursive constellations in Muslim majority societies and cultural–religious aspects within Indian society. Finally, the “theology of interreligious relations” will be proposed as a corrective to the shortcomings of the ordinary theology of religions. Full article

The aim of this paper is to discuss sun worship and healing practices in Samayācāra Śrīvidyā, a Hindu tantric tradition. Thus, I use anthropological and philological perspectives to show how the contemporary Samayācāra Śrīvidyā guru of Śrī Lalitāmbikā and his disciples redefine healing and use sun-related meditations to energize and rejuvenate the human body. This paper shows how contemporary Tantric religiosity is multidimensional in nature and promises protection from disease and an overall better quality of life. Conversely, I endeavor to show how the Śrī Lalitāmbikā temple combines solar healing with tantric practices that lead to a reconnection with the divine and offer the ultimate dimension of healing, i.e., spiritual immortality. Full article

The rapid advancement of machine learning techniques has led to their widespread application in various domains, including water resources. However, snowmelt modeling remains an area that has not been extensively explored. In this study, we propose a state-of-the-art (SOTA) deep learning sequential model, leveraging a Temporal Convolutional Network (TCN), for snowmelt forecasting of the Hindu Kush Himalayan (HKH) region. To evaluate the performance of our proposed model, we conducted a comparative analysis with other popular models, including Support Vector Regression (SVR), Long Short-Term Memory (LSTM), and Transformer models. Furthermore, nested cross-validation (CV) was used with five outer folds and three inner folds, and hyperparameter tuning was performed on the inner folds. To evaluate the performance of the model, the Mean Absolute Error (MAE), Root-Mean-Square Error (RMSE), R square ($R^2$), Kling–Gupta Efficiency (KGE), and Nash–Sutcliffe Efficiency (NSE) were computed for each outer fold. The average metrics revealed that the TCN outperformed the other models, with an average MAE of 0.011, RMSE of 0.023, $R^2$ of 0.991, KGE of 0.992, and NSE of 0.991 for one-day forecasts of streamflow. The findings of this study demonstrate the effectiveness of the proposed deep learning model as compared to traditional machine learning approaches for snowmelt-driven streamflow forecasting. Moreover, the superior performance of this TCN highlights its potential as a promising deep learning model for similar hydrological applications. Full article

The well-known modern Hindu reformer and pioneer of Vedānta in the West, Swami Vivekananda (1863–1902), based his ethical vision on mysticism: specifically, on the direct experience of non-duality and the ultimate unity and organic interconnectedness of all beings. This paper will explore the implications of this experientially based ethos for caste prejudice. Caste remains a hot-button issue in India to the present day and was no less so in the time of Swami Vivekananda. This system of social organization is rightly criticized by social justice advocates for the inequities it enshrines and enforces in Indian society. Because it has historically been justified by reference to Hindu textual sources—specifically such Dharma Śāstras as the Manusmṛti—prejudice based on caste, or casteism, has frequently been depicted, especially by critics of Hinduism, as essential or inherent to Hindu traditions. The implication of this identification of caste with Hinduism, and caste with social injustice, is that Hinduism is an intrinsically wicked and unjust religion. Such simplistic equations fail to consider the extent to which caste prejudice has been condemned by authoritative Hindu teachers, not least, by Swami Vivekananda himself. It is thus important to rearticulate Swami Vivekananda’s rejection of caste prejudice—and indeed, of all prejudice—based on Advaita Vedānta both to make the case against such prejudice in today’s world and to address criticisms of Hinduism as inherently or essentially casteist. Finally, it will be noted that Vivekananda’s criticisms of caste anticipate those of a contemporary anti-casteist voice from the Advaita tradition: that of Hindu theologian Anantanand Rambachan, who has also argued against prejudices of various kinds, including caste prejudice, based on Advaita Vedānta. Full article

The Hindu law tradition grounds its social ethics on an ideological hierarchy of class or caste known as varṇa. The positive inculcation of this hierarchy is bolstered by a fear of social inversion, known as pratiloma, in every area of law and society. Through an examination of the concept of pratiloma, this article contends first that the central Hindu law principle of dharma, religious and legal duty, depends upon knowing and abiding by one’s place in society. From this Hindu articulation of social rank as the foundation of ethics, the article then draws a comparison between classical Anglo-American conservatism and Hindu law to suggest that conservative traditions in general base moral action on social station and the fear of breaking social rank. Ethics in Hindu law, therefore, are derived from an acceptance of social station within the varṇa hierarchy and the constant cultivation of local expectations of proper behavior according to social position. Full article

This self-reflective essay explores the wider implications of the BJP’s inauguration of the Ram Temple in Ayodhya, from the perspective of a scholar of Sanskrit and classical Indian religions. What questions does it raise about our relationship with history, heritage, decolonization and the politics of memory? How can one decolonize oneself and society by reclaiming tradition and heritage, without political agendas and misinterpretations of the past? The article argues for a critical, non-passive, creative, reclamation of tradition for the formation of a truly free decolonized political consciousness. Full article

Ethical behaviour tends to lead to the welfare consideration of animals, but much less so for invertebrates. Indigenous tradition often valued all animals as having an important role in life on the planet, a practical application of modern ecology. The Judaeo–Christian–Islamic tradition postulated ‘man’ as having dominion over all of Earth, resulting in anthropocentrism and careless practices. In contrast, the Buddhist/Hindu belief in rebirth leads to ahisma, or doing no harm. In the face of capitalist systems, practice does not necessarily follow these beliefs, especially in the ‘shepherding’ of domestic animals. Only Jainist beliefs value the lives of all invertebrates. Philosophers are often divorced from the physiological reality of the animals they muse about, and science’s traditions of objectivity and the simplest possible explanation of behaviour led to ignorance of invertebrates’ abilities. Ninety-seven percent of animals on the planet are invertebrates. We have a long way to go to provide moral standing and welfare consideration, which is consistent with the new information about the sentience of some of these animals. Full article

This paper centers on the godfather of the civil rights movement, Howard Thurman, and his most influential work, “Jesus and the Disinherited”, as a pre-eminent text into early 20th century intercultural philosophy. Building upon Kipton Jensen’s analysis in “Howard Thurman: Philosophy, Civil Rights, and the Search for Common Ground”, this presentation will reframe Howard Thurman’s unique philosophy as one that integrates spirituality, interculturality, and critical social analysis. It is well known that Thurman’s treatise on the oppressed was carried in the pocket of Rev. Dr. Martin Luther King Jr. throughout the civil rights movement for the ways it empowered nonviolent resistance for those marginalized by the dominant culture of the United States, which was (and still is) built on racism, military violence, and class-based oppression. This paper advocates that Thurman came to his philosophical conclusions through deep engagement with various cultural and philosophical traditions, most notably the Hindu spiritual–political paradigm of Mahatma Gandhi, and sought to harmonize these insights for African Americans in the USA. By investigating the intercultural foundations of “Jesus and the Disinherited”, this paper will encourage scholars to explore how interculturality enriched Thurman’s philosophy and how this fostered a more expansive vision of community in pluralistic societies. This article traces the roots of the development of “Jesus and the Disinherited”, looking back to presentations Thurman gave as early as 1922, concluding with the publication of his book in 1949. And via this study, we will see the progression of Thurman’s ideas and the impacts interculturality had on his philosophy and vision for social justice. Full article