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Hinduism and the Politics of Rights

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Support of human rights by religion has numerous distinctive facets.  Human rights are legal and philosophical without any religious association. Human rights are formed on the basis that the truth of morality must be accessible to each human being regardless of their religious backgrounds.  Human rights affirm human dignity and are also gadgets that aid people to cope with difference and diversity challenges. Religion is accommodates human rights since they acknowledge the independence of reason and seeks to safeguard and cherish diversity.

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Hinduism supports human rights principles since it believes that morality should not be arbitrated by any religious power. The one human rights principle that has been contested is Article 18, which states ‘There is no dispute over the desirability of the claim that everyone should have the right to freedom of thought, conscience, and religion.’ As much as these rights are protected and supported by the Indian constitution, most Hindu crusades have proclaimed that the rights are grounded on a ‘Western’ fathoming of religion. They claim that the article has no provisions for venting equal reverence for all faiths and does not protect the right of persons to choose as well as express their religion. Hinduism is opposed to conversion since it does not need any specific beliefs and views all faiths as sign of divinity. Hinduism, therefore, views conversion as an economic or political motive (Banchoff & Wuthnow par 194).

Hinduism support for human rights principles emanates from recognition of limits upon state power. This can be viewed from the posting of the concept of dharma law (moral law) as denoting constitutional limitations over the state. This suggests that the state is dependent upon a higher law whose role is to sustain and safeguard the welfare of people. Hinduism is opposed to state power concentration because of its apprehension for its independence. This is the reason why many political forms have had to put up religious pluralism though not on equal terms. Most Indie religions are characterized by involute pluralism and, therefore, difficult for any clique to dominate power (Hinduism and Human Rights, Mar/11/13). It can be attested that radical pluralism with respect organizational as well as the datum that religion and politics has been considered sovereign social spheres has rendered Hinduism very favorable for accepting liberal statutory democracy. Political authority and spiritual power are decisively separated, as demonstrated by the customary difference amid the priestly Brahmins as well as the Kshatriya (soldier) caste. Hindu’s aptitude to envisage the political without supposing it to bestow implication to everything or broadly relieve the hominid estate has been of huge service in outlining the irreligious space that liberal democracy needs (Banchoff & Wuthnow par 188).

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 A reverence for the proper sovereignty of distinct spheres of human action and a refutation to hunger for a solo moral order, which can make the globe whole are facets of Hinduism moral envision, which not only strengthen democratic politics but also aid in setting healthy limits for it (Hinduism and Human Rights, Mar/11/13). Democracy has been, therefore, a development of Hinduism through Hindu political carefulness and moderation. The tendency of Hindu to view politics as a sovereign but restricted sphere precludes the necessity to impose a particular doctrinal orthodoxy as well as allows a well-advised liberality of numerous existences of social forms. Colonialism incited critical reflection in the Hindu tradition upon how to promote change in confronting modernity. Colonialism employed great intellectual pressure upon religious facets in India. For instance, British bestowed great sovereignty on religious facets (Banchoff & Wuthnow par 190).

Conclusively, religious groups react to social changes through inventive methods. For instance, a modern issue that Indian religions have refused to support is the issue of homosexuality. Homosexuality has been criminalized in India despite the support by some international political nations. This move by religious groups in India to criminalize homosexuality is supported by other faiths such as Catholics and other religious denominations. Hinduism has managed to seek ways of dealing with numerous aspects of modernity and forming several of them in extraordinarily creative ways. Therefore, Hinduism has not been a hindrance to Indie participation as well as its active fashioning of human rights. Hinduism has positively acknowledged it. Hindu nationalism creates common history subjugation and benchmarking of Indie’s identity, however, both aspire to make sagacity of unified society, which is based on history. Hindus have followed the appeal of democracy for half a century and there is reason to believe that this accommodation will continue (Banchoff & Wuthnow par 192).

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