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| {{Hinduism_small}} | {{Hinduism_small}} | ||
| ⚫ | ==Social oppression== | ||
| ==Theological criticism== | |||
| ] is often misunderstood to be ] and has been criticized on the theological basis of that ''misconception''. In fact, the religion finds it's divine in a '''single''' ] principle, far from ]. In accordance with it's monistic philosophy, it seeks the divine essence in living beings and natural phenomenon. Seen from a ] or Judeo-Christian framework, this philosophy is degraded to ], ] etc as these concepts are not conformable to those frameworks. | |||
| == |
===] System=== | ||
| {{main|Caste}} | |||
| ⚫ | The division of society into four heirachial classes has resulted in much social oppression of the lowest caste, the Shudras. Critics also decry the socio-political fragmentation caused by the caste system. For example, there are over 80 subcastes of ], and the ] Hindu communities of ] and ] are considered a separate caste by themselves. | ||
| Many contemporary Hindus are criticized for their intensive ritual ceremonies and seeking ] for sometimes material advancement. Proponents will say that the religion must not be viewed from a Judeo-Christian framework, where the demarcation between social life and religion is more marked. Hinduism acknowledges the four objectives of life ] (righteousness) , ] (pleasure), ] (wealth), and ] (spiritual liberation) as legitimate. Hindus believe that all humans seek physical and emotional pleasures and material wealth, but soon, with maturity, learn to govern these legitimate desires within the higher framework of dharma (righteousness). Of course, the only goal that is truly ultimate, whose attainment results in ultimate happiness, is ] (salvation), (also known as ], ], ], etc.) from ] (cycle of birth and death). | |||
| ==== Untouchability ==== | |||
| ⚫ | ==Social oppression== | ||
| {{Main|Untouchability}} | |||
| ⚫ | One of the worst products of the caste system was ]. The practice of considering members of tribes, those fallen from their original caste and possibly poor immigrants from other lands as ''untouchable'', and that apart from all proper human interaction, the untouchables must continually serve all others gained strength in medieval India, and left millions of people permanently tied down to poverty, ignorance, servitude and victims of physical, social and violent abuse. | ||
| ⚫ | Originally meant to classify the spirituality and occupation of people in the Vedas, the four ''varnas'' caste theory in theological Hinduism was misused as a device to maintain the domination of the upper castes, ] and ] (the ruling order) over the rest of society, using divine doctrine and notions of racial purity. Many modern Hindus feel that the caste of the person should be not determined by birth, but by adult choice. | ||
| ==== Hindu response and reform ==== | |||
| ⚫ | Critics decry the socio-political fragmentation |
||
| ⚫ | Originally meant to classify the spirituality and occupation of people in the Vedas, the four ''varnas'' caste theory in theological Hinduism was misused as a device to maintain the domination of the upper castes, ] and ] (the ruling order) over the rest of society, using divine doctrine and notions of racial purity. Many modern Hindus feel that the caste of the person should be not determined by birth, but by adult choice or individual tendencies. | ||
| ⚫ | One of the worst products of the caste system was ]. The practice of considering members of tribes, |
||
| ] and all of modern Hindu society almost universally condemns untouchability, even if the caste system debate is open. Untouchability was outlawed after India gained independence in 1947, and people who were formerly identified as untouchables have made considerable economic, social and political progress in India. However, subtle discrimination and isolated acts of violence in the inner parts of India frequently cause political and sectarian tensions. | ] and all of modern Hindu society almost universally condemns untouchability, even if the caste system debate is open. Untouchability was outlawed after India gained independence in 1947, and people who were formerly identified as untouchables have made considerable economic, social and political progress in India. However, subtle discrimination and isolated acts of violence in the inner parts of India frequently cause political and sectarian tensions. It must be noted that untouchability was derived from the caste system, but is not supported by Hinduism in any of it's scriptures or texts. | ||
| The oppression of women through condemned practices like ], or widow-burning, the inability of women to obtain divorce, inherit property or widows to re-marry were practices that arose in India's Middle Ages. The ], ], the burning of brides by their mother-in-laws and the reluctance to provide access to elementary and higher education were all grave social problems linked with Hindu society. | |||
| == Status of Women == | |||
| ⚫ | ==Hindu fundamentalism== | ||
| {{main|Women in Hinduism}} | |||
| The oppression of women through condemned practices like ] (widow self-immolation), the restrictions against divorce, property rights, ] or widow re-marraige were practices that arose in India's Middle Ages. | |||
| ⚫ | Several political ideologies subscribing to ] are considered by a broad range of Indian and foreign critics as in fact ]. | ||
| ⚫ | Political ideologies like ] are considered anti-], and symbolic of efforts of a small, radical group of Hindus to undertake ethnic and religious cleansing of millions of non-Hindus from India, and re-establishing a caste-based system of ] and ], and ] domination. | ||
| === Hindu response and reform === | |||
| ⚫ | These are considered the extreme reactions to the forcible conversions of Hindus to ] and ], the ], increasing criticism of age-old Indian customs and an influx of Western cultural influences. | ||
| The Hindu scriptures have provisions for divorce, property rights for women and widow re-marraige. Although, the practices restricting these rights developed within Hindu society in the middle ages, they are not supported by the religion. | |||
| ⚫ | ==Hindu fundamentalism== | ||
| ==Conversions from Hinduism== | |||
| ⚫ | Several political ideologies subscribing to ] are considered by a broad range of Indian and foreign critics as in fact ]. | ||
| Some prominent Indian social and political leaders working against the problems in Hindu society have often ended up staging a conversion to another religion to condemn the Hindu religion as a whole. Notably, Dr. ] in 1956-57 embraced ], and vowed to condemn the entire Hindu religion. ] and ] are similar political activists against untouchability and casteism who've staged mass conversions of their supporters to ]. | |||
| ⚫ | Political ideologies like ] are considered anti-], and symbolic of efforts of a small, radical group of Hindus to undertake ethnic and religious cleansing of millions of non-Hindus from India, and re-establishing a caste-based system of ] and ], and ] domination. | ||
| While these may be politically-motivated, conversions to religions such as ], ] and ] has often been the result of the reluctance and resistance to change in some quarters of Hindu society. | |||
| ===Hindu response=== | |||
| The evolution of ], ] and ] in India are partly but importantly the result of a need for reform felt by large numbers of Hindus, that was resisted by orthodox Hindus. | |||
| ⚫ | These are considered the extreme reactions to the forcible conversions of Hindus to ] and ], the ], increasing criticism of age-old Indian customs and an influx of Western cultural influences. | ||
| ==Hindu renaissance== | ==Hindu renaissance== | ||
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| The first reform and synthesis of modern currents of change came when the ancient ] was synthesized with the religious practices and philosophies of the ] peoples to form the basis of modern Hinduism. | The first reform and synthesis of modern currents of change came when the ancient ] was synthesized with the religious practices and philosophies of the ] peoples to form the basis of modern Hinduism. | ||
| It was the result of reform movements and the rise of ] and ] that most Hindus came to adopt ] and ] into their way of life and theological doctrines, abandoning the consumption of red meat and the killing of many animals, different forms of violence within and between communities. | |||
| India's independence movement, and the victory of freedom in 1947 helped the new democratic ] to end social, economic and political discrimination against women, children and members of different castes. | India's independence movement, and the victory of freedom in 1947 helped the new democratic ] to end social, economic and political discrimination against women, children and members of different castes. | ||
| It has been the result of a |
It has been the result of a reformist effort by Hindu society, that the evils of customs like untouchability and caste discrimination, tracing back thousands of years, were significantly eliminated from most parts of India from 1947 till today, just around 60 years. | ||
| Hindu women have today unprecedented access to higher education, and have rights to divorce, inherit property, run businesses and choose their own professions and are considered with respect and dignity in all Hindu religious activities. | Hindu women have today unprecedented access to higher education, and have rights to divorce, inherit property, run businesses and choose their own professions and are considered with respect and dignity in all Hindu religious activities. | ||
Revision as of 21:50, 4 December 2005
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Hinduism is one of the most ancient world religions, tracing its origins back over 5,000 years. Today there are more than 900 million Hindu people worldwide, but mainly in Bharat (India), and the nations of the Indian subcontinent.
As the Hindu religion was born in India, its criticism is irreversibly linked with the broader problems that India's people face today.
Social oppression
Varna System
Main article: CasteThe division of society into four heirachial classes has resulted in much social oppression of the lowest caste, the Shudras. Critics also decry the socio-political fragmentation caused by the caste system. For example, there are over 80 subcastes of brahmins, and the Jat Hindu communities of Punjab and Haryana are considered a separate caste by themselves.
Untouchability
Main article: UntouchabilityOne of the worst products of the caste system was untouchability. The practice of considering members of tribes, those fallen from their original caste and possibly poor immigrants from other lands as untouchable, and that apart from all proper human interaction, the untouchables must continually serve all others gained strength in medieval India, and left millions of people permanently tied down to poverty, ignorance, servitude and victims of physical, social and violent abuse.
Hindu response and reform
Originally meant to classify the spirituality and occupation of people in the Vedas, the four varnas caste theory in theological Hinduism was misused as a device to maintain the domination of the upper castes, brahmins and kshatriyas (the ruling order) over the rest of society, using divine doctrine and notions of racial purity. Many modern Hindus feel that the caste of the person should be not determined by birth, but by adult choice or individual tendencies.
India and all of modern Hindu society almost universally condemns untouchability, even if the caste system debate is open. Untouchability was outlawed after India gained independence in 1947, and people who were formerly identified as untouchables have made considerable economic, social and political progress in India. However, subtle discrimination and isolated acts of violence in the inner parts of India frequently cause political and sectarian tensions. It must be noted that untouchability was derived from the caste system, but is not supported by Hinduism in any of it's scriptures or texts.
Status of Women
Main article: Women in HinduismThe oppression of women through condemned practices like Sati (widow self-immolation), the restrictions against divorce, property rights, child marraige or widow re-marraige were practices that arose in India's Middle Ages.
Hindu response and reform
The Hindu scriptures have provisions for divorce, property rights for women and widow re-marraige. Although, the practices restricting these rights developed within Hindu society in the middle ages, they are not supported by the religion.
Hindu fundamentalism
Several political ideologies subscribing to Hindu Nationalism are considered by a broad range of Indian and foreign critics as in fact fascism.
Political ideologies like Hindutva are considered anti-Muslim, and symbolic of efforts of a small, radical group of Hindus to undertake ethnic and religious cleansing of millions of non-Hindus from India, and re-establishing a caste-based system of apartheid and untouchability, and brahmin domination.
Hindu response
These are considered the extreme reactions to the forcible conversions of Hindus to Islam and Christianity, the Partition of India, increasing criticism of age-old Indian customs and an influx of Western cultural influences.
Hindu renaissance
Hinduism has often proven to have one of the strongest currents of reform and adoption to change than any other world religion. Unlike other systems riveted to a particular set of books or doctrines, Hinduism is constantly evolving.
The first reform and synthesis of modern currents of change came when the ancient Vedic religion was synthesized with the religious practices and philosophies of the Dravidian peoples to form the basis of modern Hinduism.
India's independence movement, and the victory of freedom in 1947 helped the new democratic Government of India to end social, economic and political discrimination against women, children and members of different castes.
It has been the result of a reformist effort by Hindu society, that the evils of customs like untouchability and caste discrimination, tracing back thousands of years, were significantly eliminated from most parts of India from 1947 till today, just around 60 years.
Hindu women have today unprecedented access to higher education, and have rights to divorce, inherit property, run businesses and choose their own professions and are considered with respect and dignity in all Hindu religious activities.
Reform Leaders: Raja Ram Mohan Roy, Dayananda Saraswati, Adi Shankaracharya, Swami Vivekananda, Mahatma Gandhi, Sri Aurobindo
See also
- Hinduism, Hindu
- Contemporary Hindu movements
- Vedic religion, Jainism, Sikhism, Buddhism
- Hindu Nationalism, Hindutva
- Criticism of Religion