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Hindu
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{{other uses}}{{Redirect2|Hindoo|Hindus|the racehorse|Hindus (horse)|other uses|Hindoo (disambiguation)}}{{distinguish|Hindi}}{{pp-semi-indef}}{{pp-move-indef}}{{Use Indian English|date=July 2016}}{{Use dmy dates|date=September 2015}}{{Hinduism}}{{Hinduism by country}}Hindu ({{Audio|hi-Hindu.ogg|pronunciation}}) refers to any person who regards themselves as culturally, ethnically, or religiously adhering to aspects of Hinduism.Jeffery D. Long (2007), A Vision for Hinduism, IB Tauris, {{ISBN|978-1845112738}}, pages 35-37BOOK, Lloyd Ridgeon, Major World Religions: From Their Origins To The Present,weblink 2003, Routledge, 978-1-134-42935-6, 10–11, , Quote: "It is often said that Hinduism is very ancient, and in a sense this is true (...). It was formed by adding the English suffix -ism, of Greek origin, to the word Hindu, of Persian origin; it was about the same time that the word Hindu, without the suffix -ism, came to be used mainly as a religious term. (...) The name Hindu was first a geographical name, not a religious one, and it originated in the languages of Iran, not of India. (...) They referred to the non-Muslim majority, together with their culture, as 'Hindu'. (...) Since the people called Hindu differed from Muslims most notably in religion, the word came to have religious implications, and to denote a group of people who were identifiable by their Hindu religion. (...) However, it is a religious term that the word Hindu is now used in English, and Hinduism is the name of a religion, although, as we have seen, we should beware of any false impression of uniformity that this might give us." It has historically been used as a geographical, cultural, and later religious identifier for people indigenous to the Indian subcontinent.BOOK, David N. Lorenzen, David Lorenzen, Who Invented Hinduism: Essays on Religion in History,weblink 2006, Yoda, 978-81-902272-6-1, xx, 2, 13–26, The historical meaning of the term Hindu has evolved with time. Starting with the Persian and Greek references to the land of the Indus in the 1st millennium BCE through the texts of the medieval era,{{sfn|Flood|1996|p=6}} the term Hindu implied a geographic, ethnic or cultural identifier for people living in the Indian subcontinent around or beyond the Sindhu (Indus) river.John Stratton Hawley and Vasudha Narayanan (2006), The Life of Hinduism, University of California Press, {{ISBN|978-0520249141}}, pages 10-11 By the 16th century, the term began to refer to residents of the subcontinent who were not Turkic or Muslims.{{Efn|{{harvtxt|Flood|1996|p=6}} adds: "(...) 'Hindu', or 'Hindoo', was used towards the end of the eighteenth century by the British to refer to the people of 'Hindustan', the people of northwest India. Eventually 'Hindu' became virtually equivalent to an 'Indian' who was not a Muslim, Sikh, Jain or Christian, thereby encompassing a range of religious beliefs and practices. The '-ism' was added to Hindu in around 1830 to denote the culture and religion of the high-caste Brahmans in contrast to other religions, and the term was soon appropriated by Indians themselves in the context of building a national identity opposed to colonialism, though the term 'Hindu' was used in Sanskrit and Bengali hagiographic texts in contrast to 'Yavana' or Muslim as early as the sixteenth century".}}{{Efn|{{harvtxt|von Stietencron|2005|p=229}}: For more than 100 years the word Hindu (plural) continued to denote the Indians in general. But when, from AD 712 onwards, Muslims began to settle permanently in the Indus valley and to make converts among low-caste Hindus, Persian authors distinguished between Hindus and Muslims in India: Hindus were Indians other than Muslim. We know that Persian scholars were able to distinguish a number of religions among the Hindus. But when Europeans started to use the term Hindoo, they applied it to the non-Muslim masses of India without those scholarly differentiations.}}The historical development of Hindu self-identity within the local South Asian population, in a religious or cultural sense, is unclear.{{harvnb|Lorenzen|2006|pp=24–33}} Competing theories state that Hindu identity developed in the British colonial era, or that it developed post-8th century CE after the Islamic invasion and medieval Hindu-Muslim wars. A sense of Hindu identity and the term Hindu appears in some texts dated between the 13th and 18th century in Sanskrit and regional languages.JOURNAL, The Word 'Hindu' in Gauḍīya Vaiṣṇava Texts, O'Connell, Joseph T., July–September 1973, Journal of the American Oriental Society, 93, 3, 340–344, 10.2307/599467, 599467, The 14th- and 18th-century Indian poets such as Vidyapati, Kabir and Eknath used the phrase Hindu dharma (Hinduism) and contrasted it with Turaka dharma (Islam).{{sfn|Lorenzen|2006}} The Christian friar Sebastiao Manrique used the term 'Hindu' in religious context in 1649.{{sfn|Lorenzen|2006|p=15}} In the 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus, in contrast to Mohamedans for Mughals and Arabs following Islam. By the mid-19th century, colonial orientalist texts further distinguished Hindus from Buddhists, Sikhs and Jains, but the colonial laws continued to consider all of them to be within the scope of the term Hindu until about mid-20th century. Scholars state that the custom of distinguishing between Hindus, Buddhists, Jains and Sikhs is a modern phenomenon. Hindoo is an archaic spelling variant, whose use today may be considered derogatory.{{Citation|last=Herbst|first=Philip|title=The color of words: an encyclopaedic dictionary of ethnic bias in the United States|publisher=Intercultural Press|year=1997|isbn=978-1-877864-97-1|pp=106–107|quote= "Hindu, Hindoo A term borrowed from the Persian word Hindu ... Hindu is used today for an adherent of Hinduism, the common religion of India. ... Hindoo is listed in dictionaries as a variant spelling, but it is one that may lend itself to derogatory use."}};{{Citation|last=Dasgupta|first=Shamita Das|authorlink=Shamita Das Dasgupta|title=A patchwork shawl: chronicles of South Asian women in America|publisher=Rutgers University Press|year=1998|isbn=0-8135-2518-7| p=121| quote= "I faced repeated and constant racial slurs at school, from "nigger" to "injun" to "Hindoo." I, as one of the few children of color, was the equal opportunity target."}};{{Citation|last=University of South Dakota|first=English Department|journal=South Dakota Review|title=link to article|publisher=University of South Dakota|year=1989|url=https://books.google.com/books?id=gXs7AQAAIAAJ&q=hindoo#search_anchor| p = 27| quote = "On the streets, too, simple slur words like "Hindoo" and "Paki" – used almost with impunity in the seventies – underscore how language includes or excludes."}}{{Citation|last=Rosenblatt|first=Roger|authorlink=Roger Rosenblatt|title=Consuming desires: consumption, culture, and the pursuit of happiness|publisher=Island Press|year=1999|isbn=1-55963-535-5|p=81| quote = "For example, even though the majority of these newcomers were, in fact, practicing Hindus, by the mid-1960s, anti-immigration agitators had dropped the use of Hindoo as choice slur."}};{{Citation|last1=Bhatia|first1=Sunil|last2=Ram|first2=Anjali|journal=Mind, Culture, and Activity|volume=11|issue=3|pages=224–240|year=2004|title=Culture, hybridity, and the dialogical self: Cases of the South Asian diaspora|doi=10.1207/s15327884mca1103_4| quote = "Not being able to live up to the 'unattainable' images of 'Charlie's Angels' and the golden-girls of 'The Brady Bunch,' and facing 'repeated and constant' racial slurs at school such as 'nigger,' 'injun,' and 'hindoo,' combined with a lack of role models ..."}};{{Citation|last=Yule|first=Valerie|authorlink=Valerie Yule|title=Children's dictionaries: spelling and pronunciation|journal=English Today|year=1989|volume=5|issue=1|pages=13–17|doi=10.1017/S0266078400003655|quote = "I suspect the answer may be the long tradition of using that sort of 'simplified spelling' to indicate the speech of vulgar and low types of people. Nevertheless, there is a sort of visual onomatopoeia; a Hindu has dignity, while a Hindoo seems slightly ridiculous."}}.At more than 1.03 billion,Hindu Population projections Pew Research (2015), Washington DC Hindus are the world's third largest group after Christians and Muslims. The vast majority of Hindus, approximately 966 million, live in India, according to India's 2011 census.Rukmini S Vijaita Singh Muslim population growth slows The Hindu, August 25, 2015; 79.8% of more than 121 crore Indians (as per 2011 census) are Hindus After India, the next 9 countries with the largest Hindu populations are, in decreasing order: Nepal, Bangladesh, Indonesia, Pakistan, Sri Lanka, United States, Malaysia, United Kingdom and Myanmar.10 Countries With the Largest Hindu Populations, 2010 and 2050 Pew Research Center (2015), Washington DC These together accounted for 99% of the world's Hindu population, and the remaining nations of the world together had about 6 million Hindus in 2010.

Etymology

(File:A Hindu wedding ritual in progress b.jpg|thumb|upright=1.05|A Hindu wedding ritual in India){{further information|Hinduism}}The word Hindu is derived from the Indo-Aryan{{sfn|Flood|2008|p=3}} and Sanskrit{{sfn|Flood|2008|p=3}}{{sfn|Flood|1996|p=6}} word Sindhu, which means "a large body of water", covering "river, ocean".{{citation |last1=Takacs |first1=Sarolta Anna |last2=Cline |first2=Eric H. |title=The Ancient World |url=https://books.google.com/books?id=SPcvCgAAQBAJ&pg=PA377 |date=17 July 2015 |publisher=Routledge |isbn=978-1-317-45839-5 |pages=377–}}{{refn|group=note|{{harvtxt|Flood|2008|p=3}}: The Indo-Aryan word Sindhu means "river", "ocean".}} It was used as the name of the Indus river and also referred to its tributaries. The actual term '{{not a typo|hindu}}' first occurs, states Gavin Flood, as "a Persian geographical term for the people who lived beyond the river Indus (Sanskrit: Sindhu)",{{sfn|Flood|1996|p=6}} more specifically in the 6th-century BCE inscription of Darius I. The Punjab region, called Sapta Sindhava in the Vedas, is called Hapta Hindu in Zend Avesta. The 6th-century BCE inscription of Darius I mentions the province of Hi[n]dush, referring to northwestern India.{{citation |last=Sharma |first=Arvind |authorlink=Arvind Sharma |title=On Hindu, Hindustān, Hinduism and Hindutva |journal=Numen |publisher=Brill |volume=49 |number=1 |year=2002 |pp=1–36 |JSTOR=3270470 |doi=10.1163/15685270252772759}}{{sfn|Thapar|2003|p=38}}{{sfn|Jha|2009|p=15}} The people of India were referred to as Hinduvān (Hindus) and hindavī was used as the adjective for Indian in the 8th century text Chachnama.{{sfn|Jha|2009|p=15}} The term 'Hindu' in these ancient records is an ethno-geographical term and did not refer to a religion.{{sfn|Flood|1996|p=6}}{{sfn|Jha|2009|p=16}} The Arabic equivalent Al-Hind likewise referred to the country of India.{{sfn|Thapar|2003|p=8}}{{multiple image
| direction = vertical
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| footer = Hindu culture in Bali, Indonesia. The Krishna-Arjuna sculpture inspired by the Bhagavad Gita in Denpasar (top), and Hindu dancers in traditional dress.
| image1 = Krishna and Arjuna - panoramio.jpg
| image2 = Balinese Hindus dressed for traditional dance Indonesia.jpg
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Among the earliest known records of 'Hindu' with connotations of religion may be in the 7th-century CE Chinese text Record of the Western Regions by the Buddhist scholar Xuanzang. Xuanzang uses the transliterated term In-tu whose "connotation overflows in the religious" according to Arvind Sharma. While Xuanzang suggested that the term refers to the country named after the moon, another Buddhist scholar I-tsing contradicted the conclusion saying that In-tu was not a common name for the country.{{sfn|Jha|2009|p=15}}Al-Biruni's 11th-century text Tarikh Al-Hind, and the texts of the Delhi Sultanate period use the term 'Hindu', where it includes all non-Islamic people such as Buddhists, and retains the ambiguity of being "a region or a religion". The 'Hindu' community occurs as the amorphous 'Other' of the Muslim community in the court chronicles, according to Romila Thapar.{{citation |last=Thapar |first=Romila |authorlink=Romila Thapar |date=September–October 1996 |title=The Tyranny of Labels |journal=Social Scientist |volume=24 |number=9/10 |pp=3–23 |JSTOR=3520140 |doi=10.2307/3520140}} Wilfred Cantwell Smith notes that 'Hindu' retained its geographical reference initially: 'Indian', 'indigenous, local', virtually 'native'. Slowly, the Indian groups themselves started using the term, differentiating themselves and their "traditional ways" from those of the invaders.{{sfn|Wilfred Cantwell Smith|1981|p=62}}The text Prithviraj Raso, by Chanda Baradai, about the 1192 CE defeat of Prithviraj Chauhan at the hands of Muhammad Ghori, is full of references to "Hindus" and "Turks", and at one stage, says "both the religions have drawn their curved swords;" however, the date of this text is unclear and considered by most scholars to be more recent.{{sfn|Lorenzen|2006|p=33}} In Islamic literature, 'Abd al-Malik Isami's Persian work, Futuhu's-salatin, composed in the Deccan in 1350, uses the word {{'}}{{not a typo|hindi}}' to mean Indian in the ethno-geographical sense and the word {{'}}{{not a typo|hindu}}' to mean 'Hindu' in the sense of a follower of the Hindu religion".{{sfn|Lorenzen|2006|p=33}} The poet Vidyapati's poem Kirtilata contrasts the cultures of Hindus and Turks (Muslims) in a city and concludes "The Hindus and the Turks live close together; Each makes fun of the other's religion (dhamme)."{{sfn|Lorenzen|2006|p=31}} One of the earliest uses of word 'Hindu' in religious context in a European language (Spanish), was the publication in 1649 by Sebastiao Manrique.{{sfn|Lorenzen|2006|p=15}}Other prominent mentions of 'Hindu' include the epigraphical inscriptions from Andhra Pradesh kingdoms who battled military expansion of Muslim dynasties in the 14th century, where the word 'Hindu' partly implies a religious identity in contrast to 'Turks' or Islamic religious identity.{{sfn|Lorenzen|2006|pp=32-33}} The term Hindu was later used occasionally in some Sanskrit texts such as the later Rajataranginis of Kashmir (Hinduka, c. 1450) and some 16th- to 18th-century Bengali Gaudiya Vaishnava texts, including Chaitanya Charitamrita and Chaitanya Bhagavata. These texts used it to contrast Hindus from Muslims who are called Yavanas (foreigners) or Mlecchas (barbarians), with the 16th-century Chaitanya Charitamrita text and the 17th-century Bhakta Mala text using the phrase "Hindu dharma".

Terminology

File:Malviya dwipa island across Har ki Pauri during Kavad mela, Haridwar.jpg|thumb|upright=1.05|Hindus at Har Ki Pauri, Haridwar near river Ganges in UttarakhandUttarakhand

Medieval-era usage (8th to 18th century)

One of the earliest but ambiguous uses of the word Hindu is, states Arvind Sharma, in the 'Brahmanabad settlement' which Muhammad ibn Qasim made with non-Muslims after the Arab invasion of northwestern Sindh region of India, in 712 CE. The term 'Hindu' meant people who were non-Muslims, and it included Buddhists of the region.Arvind Sharma (2002), On Hindu, Hindustān, Hinduism and Hindutva Numen, Vol. 49, Fasc. 1, pages 5-9 In the 11th-century text of Al Biruni, Hindus are referred to as "religious antagonists" to Islam, as those who believe in rebirth, presents them to hold a diversity of beliefs, and seems to oscillate between Hindus holding a centralist and pluralist religious views. In the texts of Delhi Sultanate era, states Sharma, the term Hindu remains ambiguous on whether it means people of a region or religion, giving the example of Ibn Battuta's explanation of the name "Hindu Kush" for a mountain range in Afghanistan. It was so called, wrote Ibn Battuta, because many Indian slaves died there of snow cold, as they were marched across that mountain range. The term Hindu there is ambivalent and could mean geographical region or religion.Arvind Sharma (2002), On Hindu, Hindustān, Hinduism, and Hindutva Numen, Vol. 49, Fasc. 1, page 9In the texts from the Mughal Empire era, the term Hindu appears to refer to the people of India who had not converted to Islam. Pashaura Singh states, "in Persian writings, Sikhs were regarded as Hindu in the sense of non-Muslim Indians".Pashaura Singh (2005), Understanding the Martyrdom of Guru Arjan, Journal of Punjab Studies, 12(1), page 37 Jahangir, for example, called the Sikh Guru Arjan a Hindu, who pretends to be a saint:Pashaura Singh (2005), Understanding the Martyrdom of Guru Arjan, Journal of Punjab Studies, 12(1), pages 29-31, page 59Prince Khusrau, Jahangir son, mounted a challenge to the emperor within the first year of his reign. The rebellion was put down and all the collaborators executed. (Pashaura Singh, 2005, pp. 31-34)}}

Colonial-era usage (18th to 20th century)

{{multiple image
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| footer = The distribution of Indian religions in British India (1909). The upper map shows distribution of Hindus, the lower of Buddhists, Jains and Sikhs.
| image1 = Hindu percent 1909.jpg
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During the colonial era, the term Hindu had connotations of native religions of India, that is religions other than Christianity and Islam.Gauri Viswanathan (1998), Outside the Fold: Conversion, Modernity, and Belief, Princeton University Press, {{ISBN|978-0691058993}}, page 78 In early colonial era Anglo-Hindu laws and British India court system, the term Hindu referred to people of all Indian religions and two non-Indian religions:The 20th-century colonial laws of British India segregated people's rights by their religion, evolving to provide Muslims with Sharia law, Christians, Jews and Parsis of British India with their own religious laws. The British government created a compendium of religious laws for Hindus, and the term 'Hindu' in these colonial 'Hindu laws', decades before India's independence, applied to Buddhists, Jains and Sikhs.Rachel Sturman (2010), Hinduism and Law: An Introduction (Editors: Timothy Lubin et al), Cambridge University Press, {{ISBN|978-0521716260}}, pages 90-96Beyond the stipulations of British law, colonial orientalists and particularly the influential Asiatick Researches founded in the 18th century, later called The Asiatic Society, initially identified just two religions in India – Islam, and Hinduism. These orientalists included all Indian religions such as Buddhism as a subgroup of Hinduism in the 18th century.Brian Pennington (2007), Was Hinduism Invented?: Britons, Indians, and the Colonial Construction of Religion, Oxford University Press, {{ISBN|978-0195326000}}, pages 111-118 These texts called followers of Islam as Mohamedans, and all others as Hindus. The text, by the early 19th century, began dividing Hindus into separate groups, for chronology studies of the various beliefs. Among the earliest terms to emerge were Seeks and their College (later spelled Sikhs by Charles Wilkins), Boudhism (later spelled Buddhism), and in the 9th volume of Asiatick Researches report on religions in India, the term Jainism received notice.According to Pennington, the terms Hindu and Hinduism were thus constructed for colonial studies of India. The various sub-divisions and separation of subgroup terms were assumed to be result of "communal conflict", and Hindu was constructed by these orientalists to imply people who adhered to "ancient default oppressive religious substratum of India", states Pennington. Followers of other Indian religions so identified were later referred Buddhists, Sikhs or Jains and distinguished from Hindus, in an antagonistic two-dimensional manner, with Hindus and Hinduism stereotyped as irrational traditional and others as rational reform religions. However, these mid-19th-century reports offered no indication of doctrinal or ritual differences between Hindu and Buddhist, or other newly constructed religious identities. These colonial studies, states Pennigton, "puzzled endlessly about the Hindus and intensely scrutinized them, but did not interrogate and avoided reporting the practices and religion of Mughal and Arabs in South Asia", and often relied on Muslim scholars to characterise Hindus.

Contemporary usage

File:HinduDevoteeNepal.jpg|thumb|upright=1.1|A young Nepali Hindu devotee during a traditional prayer ceremony at Kathmandu's Durbar SquareDurbar SquareIn contemporary era, the term Hindus are individuals who identify with one or more aspects of Hinduism, whether they are practising or non-practicing or Laissez-faire.Bryan Turner (2010), The New Blackwell Companion to the Sociology of Religion, John Wiley & Sons, {{ISBN|978-1405188524}}, pages 424-425 The term does not include those who identify with other Indian religions such as Buddhism, Jainism, Sikhism or various animist tribal religions found in India such as Sarnaism.James Minahan (2012), Ethnic Groups of South Asia and the Pacific: An Encyclopedia, {{ISBN|978-1598846591}}, pages 97-99 The term Hindu, in contemporary parlance, includes people who accept themselves as culturally or ethnically Hindu rather than with a fixed set of religious beliefs within Hinduism. One need not be religious in the minimal sense, states Julius Lipner, to be accepted as Hindu by Hindus, or to describe oneself as Hindu.Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, {{ISBN|978-0415456777}}, page 8Hindus subscribe to a diversity of ideas on spirituality and traditions, but have no ecclesiastical order, no unquestionable religious authorities, no governing body, no prophet(s) nor any binding holy book; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, {{ISBN|978-0-415-45677-7}}, page 8; Quote: "(...) one need not be religious in the minimal sense described to be accepted as a Hindu by Hindus, or describe oneself perfectly validly as Hindu. One may be polytheistic or monotheistic, monistic or pantheistic, even an agnostic, humanist or atheist, and still be considered a Hindu."Lester Kurtz (Ed.), Encyclopedia of Violence, Peace and Conflict, {{ISBN|978-0123695031}}, Academic Press, 2008MK Gandhi, The Essence of Hinduism, Editor: VB Kher, Navajivan Publishing, see page 3; According to Gandhi, "a man may not believe in God and still call himself a Hindu." Because of the wide range of traditions and ideas covered by the term Hinduism, arriving at a comprehensive definition is difficult.{{sfn|Flood|1996|p=6}} The religion "defies our desire to define and categorize it".BOOK, Hinduism: A Very Short Introduction, Knott, Kim, 1998, Oxford University press, Oxford, 978-0-19-285387-5, 117, A Hindu may, by his or her choice, draw upon ideas of other Indian or non-Indian religious thought as a resource, follow or evolve his or her personal beliefs, and still identify as a Hindu.In 1995, Chief Justice P. B. Gajendragadkar was quoted in an Indian Supreme Court ruling:Supreme Court of India, weblink" title="web.archive.org/web/20061030015441weblink">"Bramchari Sidheswar Shai and others Versus State of West Bengal", 1995, Archive2 Archived from the original {{webarchive|url=https://web.archive.org/web/20061030015441weblink |date=30 October 2006 }}.Supreme Court of India 1966 AIR 1119, Sastri Yagnapurushadji vs Muldas Brudardas Vaishya (pdf), page 15, 14 January 1966
When we think of the Hindu religion, unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one god; it does not subscribe to any one dogma; it does not believe in any one philosophic concept; it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion or creed. It may broadly be described as a way of life and nothing more.
Although Hinduism contains a broad range of philosophies, Hindus share philosophical concepts, such as but not limiting to dharma, karma, kama, artha, moksha and samsara, even if each subscribes to a diversity of views. Hindus also have shared texts such as the Vedas with embedded Upanishads, and common ritual grammar (Sanskara (rite of passage)) such as rituals during a wedding or when a baby is born or cremation rituals.Carl Olson (2007), The Many Colors of Hinduism: A Thematic-historical Introduction, Rutgers University Press, {{ISBN|978-0813540689}}, pages 93-94Rajbali Pandey (2013), Hindu Saṁskāras: Socio-religious Study of the Hindu Sacraments, 2nd Edition, Motilal Banarsidass, {{ISBN|978-8120803961}}, pages 15-36 Some Hindus go on pilgrimage to shared sites they consider spiritually significant, practice one or more forms of bhakti or puja, celebrate mythology and epics, major festivals, love and respect for guru and family, and other cultural traditions.BOOK, Frazier, Jessica, The Continuum companion to Hindu studies, 2011, Continuum, London, 978-0-8264-9966-0, 1–15, Flood, Gavin, "Establishing the boundaries" in Flood (2003), pp. 1-17. A Hindu could:
  • follow any of the Hindu schools of philosophy, such as Advaita (non-dualism), Vishishtadvaita (non-dualism of the qualified whole), Dvaita (dualism), Dvaitadvaita (dualism with non-dualism), etc.Muller, F. Max. Six Systems of Indian Philosophy; Samkhya and Yoga; Naya and Vaiseshika. 1899. This classic work helped to establish the major classification systems as we know them today. Reprint edition: (Kessinger Publishing: February 2003) {{ISBN|978-0-7661-4296-1}}.BOOK, Radhakrishnan, S., Sarvepalli Radhakrishnan, Moore, CA, A Sourcebook in Indian Philosophy, 1967, Princeton, 0-691-01958-4, harv,
  • follow a tradition centred on any particular form of the Divine, such as Shaivism, Vaishnavism, Shaktism, etc.BOOK, Tattwananda, Swami, Vaisnava Sects, Saiva Sects, Mother Worship, 1984, Firma KLM Private Ltd., Calcutta, First revised, harv, This work gives an overview of many different subsets of the three main religious groups in India.
  • practice any one of the various forms of yoga systems in order to achieve moksha – that is freedom in current life (jivanmukti) or salvation in after-life (videhamukti);TS Rukmani (2008), Theory and Practice of Yoga (Editor: Knut Jacobsen), Motilal Banarsidass, {{ISBN|978-8120832329}}, pages 61-74
  • practice bhakti or puja for spiritual reasons, which may be directed to one's guru or to a divine image.Jeaneane Fowler (1996), Hinduism: Beliefs and Practices, Sussex Academic Press, {{ISBN|978-1898723608}}, pages 41-44 A visible public form of this practice is worship before an idol or statue. Jeaneane Fowler states that non-Hindu observers often confuse this practice as "stone or idol-worship and nothing beyond it", while for many Hindus, it is an image which represents or is symbolic manifestation of a spiritual Absolute (Brahman). This practice may focus on a metal or stone statue, or a photographic image, or a linga, or any object or tree (pipal) or animal (cow) or tools of one's profession, or sunrise or expression of nature or to nothing at all, and the practice may involve meditation, japa, offerings or songs.Stella Kramrisch (1958), Traditions of the Indian Craftsman, The Journal of American Folklore, Vol. 71, No. 281, pages 224-230 Inden states that this practice means different things to different Hindus, and has been misunderstood, misrepresented as idolatry, and various rationalisations have been constructed by both Western and native Indologists.Ronald Inden (2001), Imagining India, Indiana University Press, {{ISBN|978-0253213587}}, pages 110-115

Disputes

In the Constitution of India, the word "Hindu" has been used in some places to denote persons professing any of these religions: Hinduism, Jainism, Buddhism or Sikhism.India-Constitution:Religious rights Article 25:"Explanation II: In sub-Clause (b) of clause (2), the reference to Hindus shall be construed as including a reference to persons professing the Sikh, Jaina or Buddhist religion" This however has been challenged by the SikhsBOOK, Martin E. Marty, Fundamentalisms and the State: Remaking Polities, Economies, and Militance,weblink 1 July 1996, University of Chicago Press, 978-0-226-50884-9, 270–271, BOOK, Tanweer Fazal, "Nation-state" and Minority Rights in India: Comparative Perspectives on Muslim and Sikh Identities,weblink 1 August 2014, Routledge, 978-1-317-75179-3, 20, 112–114, and by neo-Buddhists who were formerly Hindus.BOOK, Kevin Boyle, Juliet Sheen, Freedom of Religion and Belief: A World Report,weblink 7 March 2013, Routledge, 978-1-134-72229-7, 191–192, According to Sheen and Boyle, Jains have not objected to being covered by personal laws termed under 'Hindu', but Indian courts have acknowledged that Jainism is a distinct religion.para 25, Committee of Management Kanya Junior High School Bal Vidya Mandir, Etah, Uttar Pradesh v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad, U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003, decided On: 21 August 2006, Supreme Court of IndiaThe Republic of India is in the peculiar situation that the Supreme Court of India has repeatedly been called upon to define "Hinduism" because the Constitution of India, while it prohibits "discrimination of any citizen" on grounds of religion in article 15, article 30 foresees special rights for "All minorities, whether based on religion or language". As a consequence, religious groups have an interest in being recognised as distinct from the Hindu majority in order to qualify as a "religious minority". Thus, the Supreme Court was forced to consider the question whether Jainism is part of Hinduism in 2005 and 2006.

History of Hindu identity

Starting after the 10th century and particularly after the 12th century Islamic invasion, states Sheldon Pollock, the political response fused with the Indic religious culture and doctrines.Sheldon Pollock (1993), Rāmāyaṇa and political imagination in India, Journal of Asian studies, Vol. 52, No. 2, pages 266-269 Temples dedicated to deity Rama were built from north to south India, and textual records as well as hagiographic inscriptions began comparing the Hindu epic of Ramayana to regional kings and their response to Islamic attacks. The Yadava king of Devagiri named Ramacandra, for example states Pollock, is described in a 13th-century record as, "How is this Rama to be described.. who freed Varanasi from the mleccha (barbarian, Turk Muslim) horde, and built there a golden temple of Sarngadhara". Pollock notes that the Yadava king Ramacandra is described as a devotee of deity Shiva (Shaivism), yet his political achievements and temple construction sponsorship in Varanasi, far from his kingdom's location in the Deccan region, is described in the historical records in Vaishnavism terms of Rama, a deity Vishnu avatar. Pollock presents many such examples and suggests an emerging Hindu political identity that was grounded in the Hindu religious text of Ramayana, one that has continued into the modern times, and suggests that this historic process began with the arrival of Islam in India.Sheldon Pollock (1993), Rāmāyaṇa and political imagination in India, Journal of Asian studies, Vol. 52, No. 2, pages 261-297Brajadulal Chattopadhyaya has questioned the Pollock theory and presented textual and inscriptional evidence. According to Chattopadhyaya, the Hindu identity and religious response to Islamic invasion and wars developed in different kingdoms, such as wars between Islamic Sultanates and the Vijayanagara kingdom (Karnataka), and Islamic raids on the kingdoms in Tamil Nadu. These wars were described not just using the mythical story of Rama from Ramayana, states Chattopadhyaya, the medieval records used a wide range of religious symbolism and myths that are now considered as part of Hindu literature.Brajadulal Chattopadhyaya (1998), Representing the other?: Sanskrit sources and the Muslims (eighth to fourteenth century), Manohar Publications, {{ISBN|978-8173042522}}, pages 92-103, Chapter 1 and 2Brajadulal Chattopadhyaya (2004), Other or the Others? in The World in the Year 1000 (Editors: James Heitzman, Wolfgang Schenkluhn), University Press of America, {{ISBN|978-0761825616}}, pages 303-323 This emergence of religious with political terminology began with the first Muslim invasion of Sindh in the 8th century CE, and intensified 13th century onwards. The 14th-century Sanskrit text, Madhuravijayam, a memoir written by Gangadevi, the wife of Vijayanagara prince, for example describes the consequences of war using religious terms,, pages 303-319The Kali age now deserves deepest congratulations for being at the zenith of its power,gone is the sacred learning, hidden is refinement, hushed is the voice of Dharma.Madura Vijayam>MadhuravijayamThe World in the Year 1000 (Editors: James Heitzman, Wolfgang Schenkluhn), University Press of America, {{ISBN>978-0761825616}}, pages 306-307}}The historiographic writings in Telugu language from the 13th- and 14th-century Kakatiya dynasty period presents a similar "alien other (Turk)" and "self-identity (Hindu)" contrast.Cynthia Talbot (2000), Beyond Turk and Hindu: Rethinking Religious Identities in Islamicate South Asia (Editors: David Gilmartin, Bruce B. Lawrence), University Press of Florida, {{ISBN|978-0813024875}}, pages 291-294 Chattopadhyaya, and other scholars,Cynthia Talbot (1995), Inscribing the other, inscribing the self: Hindu-Muslim identities in pre-colonial India, Comparative studies in Society and History, Vol. 37, No. 4, pages 701-706 state that the military and political campaign during the medieval era wars in Deccan peninsula of India, and in the north India, were no longer a quest for sovereignty, they embodied a political and religious animosity against the "otherness of Islam", and this began the historical process of Hindu identity formation.{{Efn|David Lorenzen (2010): "When it comes to early sources written in Indian languages (and also Persian and Arabic), the word 'Hindu' is used in a clearly religious sense in a great number of texts at least as early as the sixteenth century. (...) Although al-Biruni's original Arabic text only uses a term equivalent to the religion of the people of India, his description of Hindu religion is in fact remarkably similar to those of nineteenth-century European orientalists. For his part Vidyapati, in his Apabhransha text Kirtilata, makes use of the phrase 'Hindu and Turk dharmas' in a clearly religious sense and highlights the local conflicts between the two communities. In the early sixteenth century texts attributed to Kabir, the references to 'Hindus' and to 'Turks' or 'Muslims' (musalamans) in a clearly religious context are numerous and unambiguous."David Lorenzen (2010), Rethinking Religion in India: The Colonial Construction of Hinduism (Editors: Esther Bloch et al), Routledge, {{ISBN|978-0415548908}}, page 29}}Andrew Nicholson, in his review of scholarship on Hindu identity history, states that the vernacular literature of Bhakti movement sants from 15th to 17th century, such as Kabir, Anantadas, Eknath, Vidyapati, suggests that distinct religious identities, between Hindus and Turks (Muslims), had formed during these centuries. The poetry of this period contrasts Hindu and Islamic identities, states Nicholson, and the literature vilifies the Muslims coupled with a "distinct sense of a Hindu religious identity".Andrew Nicholson (2013), Unifying Hinduism: Philosophy and Identity in Indian Intellectual History, Columbia University Press, {{ISBN|978-0231149877}}, pages 198-199

Hindu identity amidst other Indian religions

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Scholars state that Hindu, Buddhist and Jain identities are retrospectively-introduced modern constructions. Inscriptional evidence from the 8th century onwards, in regions such as South India suggests that medieval era India, at both elite and folk religious practices level, likely had a "shared religious culture",Leslie Orr (2014), Donors, Devotees, and Daughters of God, Oxford University Press, {{ISBN|978-0195356724}}, pages 25-26, 204 and their collective identities were "multiple, layered and fuzzy".Leslie Orr (2014), Donors, Devotees, and Daughters of God, Oxford University Press, {{ISBN|978-0195356724}}, pages 42, 204 Even among Hinduism denominations such as Shaivism and Vaishnavism, the Hindu identities, states Leslie Orr, lacked "firm definitions and clear boundaries".Overlaps in Jain-Hindu identities have included Jains worshipping Hindu deities, intermarriages between Jains and Hindus, and medieval era Jain temples featuring Hindu religious icons and sculpture.Paul Dundas (2002), The Jains, 2nd Edition, Routledge, {{ISBN|978-0415266055}}, pages 6-10K Reddy (2011), Indian History, Tata McGraw Hill, {{ISBN|978-0071329231}}, page 93Margaret Allen (1992), Ornament in Indian Architecture, University of Delaware Press, {{ISBN|978-0874133998}}, page 211 Beyond India, on Java island of Indonesia, historical records attest to marriages between Hindus and Buddhists, medieval era temple architecture and sculptures that simultaneously incorporate Hindu and Buddhist themes,Trudy King et al (1996), Historic Places: Asia and Oceania, Routledge, {{ISBN|978-1884964046}}, page 692 where Hinduism and Buddhism merged and functioned as "two separate paths within one overall system", according to Ann Kenney and other scholars.Ann Kenney et al (2003), Worshiping Siva and Buddha: The Temple Art of East Java, University of Hawaii Press, {{ISBN|978-0824827793}}, pages 24-25 Similarly, there is an organic relation of Sikhs to Hindus, states Zaehner, both in religious thought and their communities, and virtually all Sikhs' ancestors were Hindus. Marriages between Sikhs and Hindus, particularly among Khatris, were frequent. Some Hindu families brought up a son as a Sikh, and some Hindus view Sikhism as a tradition within Hinduism, even though the Sikh faith is a distinct religion.Robert Zaehner (1997), Encyclopedia of the World's Religions, Barnes & Noble Publishing, {{ISBN|978-0760707128}}, page 409Julius Lipner states that the custom of distinguishing between Hindus, Buddhists, Jains and Sikhs is a modern phenomena, but one that is a convenient abstraction.Julius J. Lipner (2009), Hindus: Their Religious Beliefs and Practices, 2nd Edition, Routledge, {{ISBN|978-0415456777}}, pages 17-18 Distinguishing Indian traditions is a fairly recent practice, states Lipner, and is the result of "not only Western preconceptions about the nature of religion in general and of religion in India in particular, but also with the political awareness that has arisen in India" in its people and a result of Western influence during its colonial history.

Sacred geography

Scholars such as Fleming and Eck state that the post-Epic era literature from the 1st millennium CE amply demonstrate that there was a historic concept of the Indian subcontinent as a sacred geography, where the sacredness was a shared set religious ideas. For example, the twelve Jyotirlingas of Shaivism and fifty-one Shaktipithas of Shaktism are described in the early medieval era Puranas as pilgrimage sites around a theme.{{sfn|Fleming|2009|pp=51-56}}BOOK, Knut A. Jacobsen, Pilgrimage in the Hindu Tradition: Salvific Space,weblink 2013, Routledge, 978-0-415-59038-9, 122–129, BOOK, André Padoux, The Hindu Tantric World: An Overview,weblink 2017, University of Chicago Press, 978-0-226-42412-5, 136–149, This sacred geography and Shaiva temples with same iconography, shared themes, motifs and embedded legends are found across India, from the Himalayas to hills of South India, from Ellora Caves to Varanasi by about the middle of 1st millennium.{{sfn|Fleming|2009|pp=51-56}}BOOK, Linda Kay Davidson, David Martin Gitlitz, Pilgrimage: From the Ganges to Graceland; an Encyclopedia,weblink ABC-CLIO, 978-1-57607-004-8, 239–244, Shakti temples, dated to a few centuries later, are verifiable across the subcontinent. Varanasi as a sacred pilgrimage site is documented in the Varanasimahatmya text embedded inside the Skanda Purana, and the oldest versions of this text are dated to 6th to 8th-century CE.{{sfn|Fleming|2009|p=56}}The idea of twelve sacred sites in Shiva Hindu tradition spread across the Indian subcontinent appears not only in the medieval era temples but also in copper plate inscriptions and temple seals discovered in different sites.{{sfn|Fleming|2009|pp=57-58}} According to Bhardwaj, non-Hindu texts such as the memoirs of Chinese Buddhist and Persian Muslim travellers attest to the existence and significance of the pilgrimage to sacred geography among Hindus by later 1st millennium CE.BOOK, Surinder M. Bhardwaj, Hindu Places of Pilgrimage in India: A Study in Cultural Geography,weblink 1983, University of California Press, 978-0-520-04951-2, 75–79, According to Fleming, those who question whether the term Hindu and Hinduism are a modern construction in a religious context present their arguments based on some texts that have survived into the modern era, either of Islamic courts or of literature published by Western missionaries or colonial-era Indologists aiming for a reasonable construction of history. However, the existence of non-textual evidence such as cave temples separated by thousands of kilometers, as well as lists of medieval era pilgrimage sites is evidence of a shared sacred geography and existence of a community that was self-aware of shared religious premises and landscape.{{sfn|Fleming|2009|pp=51-58}} Further, it is a norm in evolving cultures that there is a gap between the "lived and historical realities" of a religious tradition and the emergence of related "textual authorities".{{sfn|Fleming|2009|pp=57-58}} The tradition and temples likely existed well before the medieval era Hindu manuscripts appeared that describe them and the sacred geography. This, states Fleming, is apparent given the sophistication of the architecture and the sacred sites along with the variance in the versions of the Puranic literature.{{sfn|Fleming|2009|pp=51-58}}BOOK, Surinder M. Bhardwaj, Hindu Places of Pilgrimage in India: A Study in Cultural Geography,weblink 1983, University of California Press, 978-0-520-04951-2, 58–79, According to Diana L. Eck and other Indologists such as André Wink, Muslim invaders were aware of Hindu sacred geography such as Mathura, Ujjain, and Varanasi by the 11th-century. These sites became a target of their serial attacks in the centuries that followed.BOOK, Diana L Eck, Diana L. Eck, India: A Sacred Geography,weblink 2012, Harmony, 978-0-385-53191-7, 34–40, 55–58, 88,

Hindu persecution

The Hindus have been persecuted during the medieval and modern era. The medieval persecution included waves of plunder, killing, destruction of temples and enslavement by Turk-Mongol Muslim armies from central Asia. This is documented in Islamic literature such as those relating to 8th century Muhammad bin-Qasim,BOOK, André Wink, Al-Hind, the Making of the Indo-Islamic World: Early Medieval India and the Expansion of Islam 7Th-11th Centuries,weblink 2002, BRILL Academic, 978-0391041738, 154–161, 203–205, 11th century Mahmud of Ghazni,BOOK, André Wink, Al-Hind, the Making of the Indo-Islamic World: Early Medieval India and the Expansion of Islam 7Th-11th Centuries,weblink 2002, BRILL Academic, 978-0391041738, 162–163, 184–186, BOOK, Victoria Schofield, Afghan Frontier: At the Crossroads of Conflict,weblink 2010, Tauris, 978-1-84885-188-7, 25, the Persian traveler Al Biruni,BOOK, Sachau, Edward, Alberuni's India, Vol. 1, 1910, Kegan Paul, Trench, Trübner & Co., 22,weblink , Quote: "Mahmud utterly ruined the prosperity of the country, and performed there wonderful exploits, by which the Hindus became like atoms of dust scattered in all directions, and like a tale of old in the mouth of the people." the 14th century Islamic army invasion led by Timur,BOOK, Tapan Raychaudhuri, Irfan Habib, Cambridge Economic History Of India Vol-1,weblink 1982, Cambridge University Press, 978-81-250-2730-0, 91, , Quote: "When Timur invaded India in 1398-99, collection of slaves formed an important object for his army. 100,000 Hindu slaves had been seized by his soldiers and camp followers. Even a pious saint had gathered together fifteen slaves. Regrettably, all had to be slaughtered before the attack on Delhi for fear that they might rebel. But after the occupation of Delhi the inhabitants were brought out and distributed as slaves among Timur's nobles, the captives including several thousand artisans and professional people." and various Sunni Islamic rulers of the Delhi Sultanate and Mughal Empire.BOOK, Farooqui Salma Ahmed, A Comprehensive History of Medieval India: Twelfth to the Mid-Eighteenth Century,weblink 2011, Pearson, 978-81-317-3202-1, 105, BOOK, Hermann Kulke, Dietmar Rothermund, A History of India,weblink 2004, Routledge, 978-0-415-32919-4, 180, There were occasional exceptions such as Akbar who stopped the persecution of Hindus,BOOK, David N. Lorenzen, David Lorenzen, Who Invented Hinduism: Essays on Religion in History,weblink 2006, Yoda, 978-81-902272-6-1, 50, and occasional severe persecution such as under Aurangzeb,{{sfn|Ayalon|1986|p=271}}{{sfn|Avari|2013|p=115 |ps=: citing a 2000 study, writes "Aurangzeb was perhaps no more culpable than most of the sultans before him; they desecrated the temples associated with Hindu power, not all temples. It is worth noting that, in contrast to the traditional claim of hundreds of Hindu temples having been destroyed by Aurangzeb, a recent study suggests a modest figure of just fifteen destructions."In contrast to Avari, the historian Abraham Eraly estimates Aurangzeb era destruction to be significantly higher; "in 1670, all temples around Ujjain were destroyed"; and later, "300 temples were destroyed in and around Chitor, Udaipur and Jaipur" among other Hindu temples destroyed elsewhere in campaigns through 1705.Abraham Eraly (2000), Emperors of the Peacock Throne: The Saga of the Great Mughals, Penguin Books, {{ISBN|978-0141001432}} pages 398-399The persecution during the Islamic period targeted non-Hindus as well. Avari writes, "Aurangzeb's religious policy caused friction between him and the ninth Sikh guru, Tegh Bahadur. In both Punjab and Kashmir the Sikh leader was roused to action by Aurangzeb's excessively zealous Islamic policies. Seized and taken to Delhi, he was called upon by Aurangzeb to embrace Islam and, on refusal, was tortured for five days and then beheaded in November 1675. Two of the ten Sikh gurus thus died as martyrs at the hands of the Mughals. (Avari (2013), page 155)}}{{efn|See also "Aurangzeb, as he was according to Mughal Records"; more links at the bottom of that page. For Muslim historian's record on major Hindu temple destruction campaigns, from 1193 to 1729 AD, see Richard Eaton (2000), Temple Desecration and Indo-Muslim States, Journal of Islamic Studies, Vol. 11, Issue 3, pages 283-319}} who destroyed temples, forcibly converted non-Muslims to Islam and banned the celebration of Hindu festivals such as Holi and Diwali.BOOK, Kiyokazu Okita, Hindu Theology in Early Modern South Asia: The Rise of Devotionalism and the Politics of Genealogy,weblink 2014, Oxford University Press, 978-0-19-870926-8, 28–29, Other recorded persecution of Hindus include those under the reign of 18th century Tipu Sultan in south India,JOURNAL,weblink Wagoner, Phillip B., Review: Tipu Sultan, The Journal of Asian Studies, Cambridge University Press, 58, 2, 1999, 541, 2016-07-15, 10.2307/2659463, BOOK, Kate Brittlebank, Tipu Sultan's Search for Legitimacy: Islam and Kingship in a Hindu Domain,weblink 1997, Oxford University Press, 978-0-19-563977-3, 12, 34–35, and during the colonial era.BOOK, Funso S. Afọlayan, Culture and Customs of South Africa,weblink 2004, Greenwood, 978-0-313-32018-7, 78–79, JOURNAL,weblink Singh, Sherry-Ann, Hinduism and the State in Trinidad, Inter-Asia Cultural Studies, 6, 3, 2005, 353–365, 10.1080/14649370500169987, 2016-07-15, BOOK, Derek R. Peterson, Darren R. Walhof, The Invention of Religion: Rethinking Belief in Politics and History,weblink 2002, Rutgers University Press, 978-0-8135-3093-2, 82, In the modern era, religious persecution of Hindus have been reported outside India.BOOK, Paul A. Marshall, Religious Freedom in the World,weblink 2000, Rowman & Littlefield, 978-0-7425-6213-4, 88–89, JOURNAL,weblink Grim, B. J., Finke, R., Religious Persecution in Cross-National Context: Clashing Civilizations or Regulated Religious Economies?, American Sociological Review, 72, 4, 2007, 633–658, 10.1177/000312240707200407, no, 2017-06-21, , Quote: "Hindus are fatally persecuted in Bangladesh and elsewhere."WEB, Hindus from Pakistan flee to India, citing religious persecution, Washington Post, 2012-08-15,weblink 2016-07-15,

Hindu nationalism

Christophe Jaffrelot states that modern Hindu nationalism was born in Maharashtra, in the 1920s, as a reaction to the Islamic Khilafat Movement wherein Indian Muslims championed and took the cause of the Turkish Ottoman sultan as the Caliph of all Muslims, at the end of the World War I.Gail Minault (1982), The Khilafat Movement: Religious Symbolism and Political Mobilization in India, Columbia University Press, {{ISBN|978-0231050722}}, pages 1-11 and Preface section Hindus viewed this development as one of divided loyalties of Indian Muslim population, of pan-Islamic hegemony, and questioned whether Indian Muslims were a part of an inclusive anti-colonial Indian nationalism. The Hindu nationalism ideology that emerged, states Jeffrelot, was codified by Savarkar while he was a political prisoner of the British colonial empire.Christophe Jaffrelot (2007), Hindu Nationalism: A Reader, Princeton University Press, {{ISBN|978-0691130989}}, pages 13-15Amalendu Misra (2004), Identity and Religion, SAGE Publications, {{ISBN|978-0761932260}}, pages 148-188Chris Bayly traces the roots of Hindu nationalism to the Hindu identity and political independence achieved by the Maratha confederacy, that overthrew the Islamic Mughal empire in large parts of India, allowing Hindus the freedom to pursue any of their diverse religious beliefs and restored Hindu holy places such as Varanasi.CA Bayly (1985), The pre-history of communialism? Religious conflict in India 1700-1860, Modern Asian Studies, Vol. 19, No. 2, pages 186-187, 177-203 A few scholars view Hindu mobilisation and consequent nationalism to have emerged in the 19th century as a response to British colonialism by Indian nationalists and neo-Hinduism gurus.Christophe Jaffrelot (2007), Hindu Nationalism: A Reader, Princeton University Press, {{ISBN|978-0691130989}}, pages 6-7Antony Copley (2000), Gurus and their followers: New religious reform movements in Colonial India, Oxford University Press, {{ISBN|978-0195649581}}, pages 4-5, 24-27, 163-164Hardy, F. "A radical assessment of the Vedic heritage" in Representing Hinduism: The Construction of Religious and National Identity, Sage Publ., Delhi, 1995. Jaffrelot states that the efforts of Christian missionaries and Islamic proselytizers, during the British colonial era, each of whom tried to gain new converts to their own religion, by stereotyping and stigmatising Hindus to an identity of being inferior and superstitious, contributed to Hindus re-asserting their spiritual heritage and counter cross examining Islam and Christianity, forming organisations such as the Hindu Sabhas (Hindu associations), and ultimately a Hindu-identity driven nationalism in the 1920s.Christophe Jaffrelot (2007), Hindu Nationalism: A Reader, Princeton University Press, {{ISBN|978-0691130989}}, pages 13The colonial era Hindu revivalism and mobilisation, along with Hindu nationalism, states Peter van der Veer, was primarily a reaction to and competition with Muslim separatism and Muslim nationalism. The successes of each side fed the fears of the other, leading to the growth of Hindu nationalism and Muslim nationalism in the Indian subcontinent.Peter van der Veer (1994), Religious Nationalism: Hindus and Muslims in India, University of California Press, {{ISBN|978-0520082564}}, pages 11-14, 1-24 In the 20th century, the sense of religious nationalism grew in India, states van der Veer, but only Muslim nationalism succeeded with the formation of the West and East Pakistan (later split into Pakistan and Bangladesh), as "an Islamic state" upon independence.Peter van der Veer (1994), Religious Nationalism: Hindus and Muslims in India, University of California Press, {{ISBN|978-0520082564}}, pages 31, 99, 102BOOK, Jawad Syed, Edwina Pio, Tahir Kamran et al, Faith-Based Violence and Deobandi Militancy in Pakistan,weblink 2016, Palgrave Macmillan, 978-1-349-94966-3, 49–50, BOOK, Farahnaz Ispahani, Purifying the Land of the Pure: A History of Pakistan's Religious Minorities,weblink 2017, Oxford University Press, 978-0-19-062167-4, 28–37, Religious riots and social trauma followed as millions of Hindus, Jains, Buddhists and Sikhs moved out of the newly created Islamic states and resettled into the Hindu-majority post-British India.Peter van der Veer (1994), Religious Nationalism: Hindus and Muslims in India, University of California Press, {{ISBN|978-0520082564}}, pages 26-32, 53-54 After the separation of India and Pakistan in 1947, the Hindu nationalism movement developed the concept of Hindutva in second half of the 20th century.Ram-Prasad, C. "Contemporary political Hinduism" in Blackwell companion to Hinduism, Blackwell Publishing, 2003. {{ISBN|0-631-21535-2}}The Hindu nationalism movement has sought to reform Indian laws, that critics say attempts to impose Hindu values on India's Islamic minority. Gerald Larson states, for example, that Hindu nationalists have sought a uniform civil code, where all citizens are subject to the same laws, everyone has equal civil rights, and individual rights do not depend on the individual's religion.GJ Larson (2002), Religion and Personal Law in Secular India: A Call to Judgment, Indiana University Press, {{ISBN|978-0253214805}}, pages 55-56 In contrast, opponents of Hindu nationalists remark that eliminating religious law from India poses a threat to the cultural identity and religious rights of Muslims, and people of Islamic faith have a constitutional right to Islamic shariah-based personal laws.John Mansfield (2005), The Personal Laws or a Uniform Civil Code?, in Religion and Law in Independent India (Editor: Robert Baird), Manohar, {{ISBN|978-8173045882}}, page 121-127, 135-136, 151-156 A specific law, contentious between Hindu nationalists and their opponents in India, relates to the legal age of marriage for girls. Hindu nationalists seek that the legal age for marriage be eighteen that is universally applied to all girls regardless of their religion and that marriages be registered with local government to verify the age of marriage. Muslim clerics consider this proposal as unacceptable because under the shariah-derived personal law, a Muslim girl can be married at any age after she reaches puberty.Sylvia Vatuk (2013), Adjudicating Family Law in Muslim Courts (Editor: Elisa Giunchi), Routledge, {{ISBN|978-0415811859}}, pages 52-53Hindu nationalism in India, states Katharine Adeney, is a controversial political subject, with no consensus about what it means or implies in terms of the form of government and religious rights of the minorities.Katharine Adeney and Lawrence Saez (2005), Coalition Politics and Hindu Nationalism, Routledge, {{ISBN|978-0415359818}}, pages 98-114

Demographics

File:Hinduism percent population in each nation World Map Hindu data by Pew Research.svg|thumb|upright=1.8|(Hinduism]] by country, worldmap (estimate 2010).Pew Research Center, Washington DC, Religious Composition by Country (December 2012) (2012))According to Pew Research, there are over 1 billion Hindus worldwide (15% of world's population). Along with Christians (31.5%), Muslims (23.2%) and Buddhists (7.1%), Hindus are one of the four major religious groups of the world.Table: Religious Composition (%) by Country Global Religious Composition, Pew Research Center (2012)Most Hindus are found in Asian countries. The countries with most Hindu residents and citizens include (in decreasing order) are India, Nepal, Bangladesh, Indonesia, Pakistan, Sri Lanka, United States, Malaysia, United Kingdom, Myanmar, Canada, Mauritius, Guyana, South Africa, Trinidad and Tobago, Fiji, Suriname.Hindu population totals in 2010 by Country Pew Research, Washington DC (2012)The fertility rate, that is children per woman, for Hindus is 2.4, which is less than the world average of 2.5.Total Fertility Rates of Hindus by Region, 2010-2050 Pew Research Center (2015), Washington DC Pew Research projects that there will be 1.161 billion Hindus by 2020.Projected Global Hindu Population, 2010-2050 Pew Research Center (2015), Washington DC{| class="wikitable sortable"|+ Hindus in the World (2010)! Region! Total Population! Hindus! % totalstyle="text-align:right;"| Africa| 885,103,542| 2,013,705| 0.23%style="text-align:right;"| Asia| 3,903,418,706| 1,014,348,412| 26.01%style="text-align:right;"| Europe| 728,571,703| 2,030,904| 0.28%style="text-align:right;"| Americas| 883,197,750| 6,481,937| 0.28%style="text-align:right;"| Oceania| 36,659,000| 616,000| 1.78%In more ancient times, Hindu kingdoms arose and spread the religion and traditions across Southeast Asia, particularly Thailand, Nepal, Burma, Malaysia, Indonesia, Cambodia,WEB,weblink Vietnam, Laos, Cambodia, Hunter Publisher.Inc, 8, Laos, Philippines,WEB,weblink Philippine History Module-based Learning I' 2002 Ed., Rex Bookstore.Inc, 40, and what is now central Vietnam.WEB,weblink Traces of Indian Culture in Vietnam, Gitesh Sharma, Rajkamal Prakshan Group, 74, Over 3 million Hindus are found in Bali Indonesia, a culture whose origins trace back to ideas brought by Tamil Hindu traders to Indonesian islands in the 1st millennium CE. Their sacred texts are also the Vedas and the Upanishads.Martin Ramstedt (2003), Hinduism in Modern Indonesia, Routledge, {{ISBN|978-0700715336}}, pages 2-23 The Puranas and the Itihasa (mainly Ramayana and the Mahabharata) are enduring traditions among Indonesian Hindus, expressed in community dances and shadow puppet (wayang) performances. As in India, Indonesian Hindus recognises four paths of spirituality, calling it Catur Marga.Murdana, I. Ketut (2008), BALINESE ARTS AND CULTURE: A flash understanding of Concept and Behavior, Mudra - JURNAL SENI BUDAYA, Indonesia; Volume 22, page 5-11 Similarly, like Hindus in India, Balinese Hindu believe that there are four proper goals of human life, calling it Catur Purusartha - dharma (pursuit of moral and ethical living), artha (pursuit of wealth and creative activity), kama (pursuit of joy and love) and moksha (pursuit of self-knowledge and liberation).Ida Bagus Sudirga (2009), Widya Dharma - Agama Hindu, Ganeca Indonesia, {{ISBN|978-9795711773}}IGP Sugandhi (2005), Seni (Rupa) Bali Hindu Dalam Perspektif Epistemologi Brahma Widya, Ornamen, Vol 2, Number 1, pp. 58-69

See also

Notes

{{Notelist}}{{reflist|group=note}}

References

{{Reflist|30em}}

Bibliography

  • BOOK, harv, Burjor, Avari, Islamic Civilization in South Asia: A History of Muslim Power and Presence in the Indian Subcontinent,weblink 2013, Routledge, 978-0-415-58061-8,
  • {{citation|first= Benjamin J.|last= Fleming| year= 2009| title= Mapping Sacred Geography in Medieval India: The Case of the Twelve "Jyotirliá¹…gas"| journal = International Journal of Hindu Studies|volume= 13| number= 1| pages= 51–81}}
  • BOOK, Flood, Gavin (Editor), The Blackwell Companion to Hinduism, 2003, Blackwell Publishing Ltd., Malden, MA, 1-4051-3251-5, harv,
  • {{Citation | last =Flood | first =Gavin D. | authorlink = Gavin Flood | year =1996 | title =An Introduction to Hinduism | publisher =Cambridge University Press |ref=harv}}
  • {{Citation | last =Flood | first =Gavin |year =2006 | title =The Tantric Body. The Secret Tradition of Hindu Religion | publisher =I.B Taurus |ref=harv}}
  • {{Citation | last =Flood | first =Gavin | year =2008 | title =The Blackwell Companion to Hinduism | publisher =John Wiley & Sons |ref=harv}}
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  • {{citation |first=David N. |last=Lorenzen |title=Who Invented Hinduism? |journal=Comparative Studies in Society and History |publisher=Cambridge University Press |volume=41 |number=4 |date=October 1999 |pp=630–659 |JSTOR=179424 |doi=10.1017/s0010417599003084}}
  • {{citation |first=David N. |last=Lorenzen |chapter=Who invented Hinduism? |title=Who Invented Hinduism? Essays on Religion in History |publisher=Yoda Press |year=2006 |ISBN=8190227262 |pp=1–36}}
  • {{Citation |first=Kripa |last=Sridharan |chapter=Grasping the Nettle: Indian Nationalism and Globalization | title=Nationalism and globalization: east and west | editor=Leo Suryadinata | year=2000 | ISBN=978-981-230-078-2 |publisher=Institute of Southeast Asian Studies |pp=294–318 | url=https://books.google.com/books?id=eEcHhROO_qUC&pg=PA310 | quote=... The term Hindutva equates religious and national identity: an Indian is a Hindu ... 'the Indian Muslims are not aliens ethnically. They are flesh of our flesh and blood of our blood' ...}}
  • {{citation |last=Sharma |first=Arvind |authorlink=Arvind Sharma |chapter=The Hermeneutics of the word "Religion" and Its Implications for the World of Indian Religions |editor1-last=Sherma |editor1-first=Rita |editor2-last=Sharma |editor2-first=Arvind |title=Hermeneutics and Hindu Thought: Toward a Fusion of Horizons |url=https://books.google.com/books?id=x4eXRvwyvtMC&pg=PA31 |year=2008 |publisher=Springer Science & Business Media |isbn=978-1-4020-8192-7 |pp=19–32}}
  • {{citation |last=Smith |first=Wilfred Cantwell |authorlink=Wilfred Cantwell Smith |title=On Understanding Islam: Selected Studies |url=https://books.google.com/books?id=09sPiy1X3SsC&pg=PA195 |year=1981 |publisher=Walter de Gruyter |isbn=978-90-279-3448-2 |ref={{sfnref|Wilfred Cantwell Smith|1981}}}}
  • {{citation |last=von Stietencron |first=Heinrich |authorlink=Heinrich von Stietencron |chapter=Hinduism: On the Proper Use of a Deceptive Term |title=Hindu Myth, Hindu History, Religion, Art, and Politics |url=https://books.google.com/books?id=VFAVpGyo1X0C&pg=PA227 |year=2005 |publisher=Orient Blackswan |isbn=978-81-7824-122-7 |pp=227–248}}
  • {{citation |last=Thapar |first=Romila |authorlink=Romila Thapar |title=Imagined religious communities? Ancient history and the modern search for a Hindu identity |journal=Modern Asian Studies |publisher=Cambridge University Press |volume=23 |number=2 |year=1989 |pp=209–231 |DOI=10.1017/S0026749X00001049 |JSTOR=312738}}
  • {{Citation | last =Thapar | first =Romila |authorlink=Romila Thapar |chapter=Imagined religious communities? | year =1993 | title =Interpreting Early India | place =Delhi | publisher =Oxford University Press |pp=60–88 |ref=harv}}
  • {{Citation | last =Thapar | first =Romula |authorlink=Romila Thapar |year =2003 | title =The Penguin History of Early India: From the Origins to AD 1300 | publisher =Penguin Books India | url =https://books.google.com/books?id=gyiqZKDlSBMC&dq=%22puranic+hinduism%22+-wikipedia&hl=nl&source=gbs_navlinks_s |ref=harv}}

Further reading

  • BOOK, Esther Bloch, Marianne Keppens, Rajaram Hegde, Rethinking Religion in India: The Colonial Construction of Hinduism, Routledge, 2009, 1135182795, harv,
  • BOOK, Dass, Baboo Ishuree, Domestic manners and customs of the Hindoos of northern India, or, more strictly speaking, of the north west provinces of India.,weblink 1860, Medical Hall Press, Benares, harv,
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