The Arya Samaj as a Fundamentalist Movement: A Study in Comparative Fundamentalism

1996 ◽  
Vol 116 (1) ◽  
pp. 169
Author(s):  
W. H. McLeod ◽  
J. E. Llewellyn
Keyword(s):  
Fundamentalist Movement ◽  
Arya Samaj

The New Context

2018 ◽  
Author(s):  
J.S. Grewal
Keyword(s):  
Arya Samaj

In the new context after Independence, the most urgent problems before the governments of India and Punjab were rehabilitation, the language issue, and integration of the princely states. Rehabilitation created Hindu majority in the province, with Sikh majority in six districts. The Sachar Formula to solve the language issue enabled the Arya Samaj leaders of the Punjabi region to exercise their preference for Hindi over Punjabi as the medium of education. Sardar Patel considered various possibilities and decided to form the Patiala and the East Punjab States Union (Pepsu). The caretaker government formed under Gian Singh Rarewala kept the Akalis out. Article 371 of the Constitution of India enabled Sardar Patel to intervene in the affairs of the Pepsu more effectively than in the affairs of the Punjab.

Early Life and Career of Master Tara Singh

2018 ◽  
Author(s):  
J.S. Grewal
Keyword(s):  
High School ◽  
Early Life ◽  
The Government ◽  
Arya Samaj

In the early 1890s, Master Tara Singh (Nanak Chand) was so impressed by the stories of Singh martyrs that he thought of becoming a Keshdhārī Singh. Initiated by Sant Attar Singh in 1901, Master Tara Singh decided to dedicate his life to the service of the Sikh Panth. After the government took over the management of Khalsa College, Amritsar, he began to participate in all anti-government agitations. As Head Master of Khalsa High School, Lyallpur, he was closely associated with the group of Sikh leaders who were more radical than the Chief Khalsa Diwan. His sympathy with the ‘Canadian’ Sikhs, and his interest in the Komagata Maru voyage and the Budge Budge firing made him all the more anti-British. His familiarity with gurbāṇī, Sikh history, and Punjabi literature was reflected in his controversy with the Arya Samaj leaders.

The Study of Hindu New Religious Movements

2011 ◽  
Vol 15 (2) ◽  
pp. 6-19
Author(s):  
Gene R. Thursby
Keyword(s):  
Transcendental Meditation ◽  
Social World ◽  
Religious Movements ◽  
New Religious Movements ◽  
Special Issue ◽  
Social Harmony ◽  
Wide Range ◽  
The World ◽  
The Status ◽  
Arya Samaj

The category of Hindu new religious movements is conventional and useful, but has imprecise boundaries. Scholars tend to include within it some groups that have claimed they are not Hindu (Arya Samaj, Ramakrishna Mission) or not religious (Transcendental Meditation). Within its wide range are world-affirming groups dedicated to transforming the physical and social world as well as world-transcending groups that find the status of the world doubtful and their purpose at another level or in another realm. The four articles in this special issue of Nova Religio on Hindu new religious movements represent several aspects of this category, and the potential for accommodation of basic differences, social harmony, and even world-transcendence.

The Gospel of Efficiency: Billy Sunday's Revival Bureaucracy and Evangelicalism in the Progressive Era

2016 ◽  
Vol 85 (3) ◽  
pp. 587-616
Author(s):  
Jennifer Wiard
Keyword(s):  
Progressive Era ◽  
Holy Spirit ◽  
Mass Production ◽  
American Religion ◽  
Urban Populations ◽  
Consumer Capitalism ◽  
Corporate Organization ◽  
The Holy Spirit ◽  
Fundamentalist Movement ◽  
The Times

This essay investigates the roles of Billy Sunday's staff during his urban revivals in the 1910s, especially the committees and departments they administered. Understanding this revival organization is central to understanding Sunday's success. A corporate organization not only allowed Sunday's team to reach urban populations, it also put evangelicalism culturally in step with the times. This committee structure made outpourings of the Holy Spirit predictable and even guaranteed, and it helped Sunday create a revivalism for an age of mass production, one that was palatable to a cross-class and nationwide audience and reproducible in cities across the country. Most scholars of American religion are familiar with the outline of Sunday's career, but the labors of his staff and their contributions remain virtually unexplored. Further, there is a looming historiographical problem with how scholars treat Sunday. His most important years as a revivalist were in the 1910s, before the fundamentalist movement began, but his name is virtually synonymous with fundamentalism. This article challenges scholars to interpret Progressive Era evangelicals not in terms of what they became in the 1920s, but in terms of how they shaped and were shaped by an era of urbanization and consumer capitalism.

scholarly journals GERAKAN KEAGAMAAN BARU DALAM INDONESIA KONTEMPORER: Tafsir Sosial Atas Hizbut Tahrir

2014 ◽  
Vol 14 (1) ◽  
pp. 117
Author(s):  
Syamsul Arifin
Keyword(s):  
Social Movement ◽  
Religious Movement ◽  
Religious Movements ◽  
Islamic Movement ◽  
Muslim Countries ◽  
Fundamentalist Movement ◽  
Religious Thoughts

<p>New various religious movements in Islam have emerged in several Muslim countries, including in Indonesia. Many consider them to be a blatant manifestation of radicalism and fundamentalism of Islam although their proponents reject such a label. One of the rising movements in Indonesia is Hizbut Tahrir Indonesia (HTI).  Fundamentalism is a common and widespread religious phenomenon since it is found trans-nationally. HTI represents the form of trans-national Islamic movement. This article seeks to examine HTI as a new rising trans-Islamic movement in contemporary Indonesia. By focusing on the HTI’s religious outlooks, ideology and social movement, this article argues that HTI is representation of fundamentalist movement. Fundamentalism here is defined as a form of religious movement that attempts to preserve fundamental tenets laid down in the Scripture, and reinterprets them in contemporary socio-political realms. The feature of fundamentalism in HTI is expressed in its religious thoughts and understanding and in the ways in which it re-appropriates Islamic doctrines in modern and contemporary socio-political contexts. </p><p>Keywords: Hizbut Tahrir, fundamentalism, religious movements</p>

The Private Hopes of American Fundamentalists and Evangelicals, 1925-1975

1991 ◽  
Vol 1 (2) ◽  
pp. 155-175 ◽  
Author(s):  
David Harrington Watt
Keyword(s):  
National Association ◽  
Moody Bible Institute ◽  
Recent Scholarship ◽  
Conservative Protestantism ◽  
Billy Graham ◽  
Present Context ◽  
Fundamentalist Movement ◽  
Definition Of ◽  
Born Again ◽  
National Association Of Evangelicals

Much of the best recent scholarship on conservative Protestantism in the middle decades of this Century focuses on what is sometimes called the “mainstream” of interdenominational evangelicalism. Although this variety of evangelicalism was deeply influenced by and, indeed, in some respects the direct successor to the fundamentalist movement of the 1910's, 1920's, and 1930's, it did not begin to assume its present shape until the early 1940's. The formation of the National Association of Evangelicals in 1942 is a convenient symbol of the emergence of what we now think of as constituting the evangelical mainstream.Drafting a perfect definition of this mainstream is impossible; drafting a good working description of it is not. In the present context, “evangelical mainstream” simply refers to that network of born-again Christians associated with the Billy Graham Evangelistic Association, the National Association of Evangelicals, and Campus Crusade for Christ; with schools such as the Moody Bible Institute, Füller Seminary, and Wheaton College; with publishing firms like Eerdman's and Zondervan; and with magazines such as Christianity Today, Eternity, and Moody Monthly.

Communalism in the Punjab: The Arya Samaj Contribution

1968 ◽  
Vol 28 (1) ◽  
pp. 39-54 ◽  
Author(s):  
Kenneth W. Jones
Keyword(s):  
South Asian ◽  
South Asian History ◽  
Indian Nationalism ◽  
Indian State ◽  
Asian History ◽  
Divide And Rule ◽  
Arya Samaj

Few features of modern South Asian history have received more comment than communalism, its impact on the development of nationalism and its threat to the continued existence of a secular Indian state. For many supporters of Indian nationalism, communalism was the result of British machinations, of a “divide and rule” policy used to impede and, finally, to frustrate the ambitions of those who desired a free, united India. For the proponents of Pakistan, communalism was not an issue, since they premised their actions on the concept of “two nations,” one Hindu and one Islamic, which both sought to establish themselves as political entities. Their world was defined by religion and what others called communalism was nationalism in such a world. Communalism exists as a historic reality and a common though ambiguous and increasingly pejorative analytic concept.

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