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Hel (mythological being)

Hel (from hel) is a female being in Norse mythology who is said to preside over an underworld realm of the same name, where she receives a portion of the dead. Hel is attested in the Poetic Edda, compiled in the 13th century from earlier traditional sources, and the Prose Edda, written in the 13th century. In addition, she is mentioned in poems recorded in Heimskringla and Egils saga that date from the 9th and 10th centuries, respectively. An episode in the Latin work Gesta Danorum, written in the 12th century by Saxo Grammaticus, is generally considered to refer to Hel, and Hel may appear on various Migration Period bracteates.

In the Poetic Edda, Prose Edda, and Heimskringla, Hel is referred to as a daughter of Loki. In the Prose Edda book Gylfaginning, Hel is described as having been appointed by the god Odin as ruler of a realm of the same name, located in Niflheim. In the same source, her appearance is described as half blue and half flesh-coloured and further as having a gloomy, downcast appearance. The Prose Edda details that Hel rules over vast mansions with many servants in her underworld realm and plays a key role in the attempted resurrection of the god Baldr.

Scholarly theories have been proposed about Hel's potential connections to figures appearing in the 11th-century Old English Gospel of Nicodemus and Old Norse Bartholomeus saga postola, that she may have been considered a goddess with potential Indo-European parallels in Bhavani, Kali, and Mahakali or that Hel may have become a being only as a late personification of the location of the same name.

Etymology
The Old Norse name Hel is identical to the name of the location over which she rules. It stems from the Proto-Germanic feminine noun *haljō- 'concealed place, the underworld' (compare with Gothic halja, Old English hel or hell, Old Frisian helle, Old Saxon hellia, Old High German hella), itself a derivative of *helan- 'to cover > conceal, hide' (compare with OE helan, OF hela, OS helan, OHG helan). It derives, ultimately, from the Proto-Indo-European verbal root *ḱel- 'to conceal, cover, protect' (compare with Latin cēlō, Old Irish ceilid, Greek kalúptō). The Old Irish masculine noun cel 'dissolution, extinction, death' is also related.

Other related early Germanic terms and concepts include the compounds *halja-rūnō(n) and *halja-wītjan. The feminine noun *halja-rūnō(n) is formed with *haljō- 'hell' attached to *rūno 'mystery, secret' > runes. It has descendant cognates in the Old English helle-rúne 'possessed woman, sorceress, diviner', the Old High German helli-rūna 'magic', and perhaps in the Latinized Gothic form haliurunnae, although its second element may derive instead from rinnan 'to run, go', leading to Gothic *haljurunna as the 'one who travels to the netherworld'. The neutral noun *halja-wītjan is composed of the same root *haljō- attached to *wītjan (compare with Goth. un-witi 'foolishness, understanding', OE witt 'right mind, wits', OHG wizzi 'understanding'), with descendant cognates in Old Norse hel-víti 'hell', Old English helle-wíte 'hell-torment, hell', Old Saxon helli-wīti 'hell', or Middle High German helle-wīzi 'hell'.

Hel is also etymologically related—although distantly in this case—to the Old Norse word Valhöll 'Valhalla', literally 'hall of the slain', and to the English word hall, both likewise deriving from Proto-Indo-European *ḱel- via the Proto-Germanic root *hallō- 'covered place, hall'.

Poetic Edda
The Poetic Edda, compiled in the 13th century from earlier traditional sources, features various poems that mention Hel. In the Poetic Edda poem Völuspá, Hel's realm is referred to as the "Halls of Hel." In stanza 31 of Grímnismál, Hel is listed as living beneath one of three roots growing from the world tree Yggdrasil. In Fáfnismál, the hero Sigurd stands before the mortally wounded body of the dragon Fáfnir, and states that Fáfnir lies in pieces, where "Hel can take" him. In Atlamál, the phrases "Hel has half of us" and "sent off to Hel" are used in reference to death, though it could be a reference to the location and not the being, if not both. In stanza 4 of Baldrs draumar, Odin rides towards the "high hall of Hel."

Hel may also be alluded to in Hamðismál. Death is paraphrased as "joy of the troll-woman" (or "ogress" ) and ostensibly it is Hel being referred to as the troll-woman or the ogre (flagð), although it may otherwise be some unspecified dís.

Prose Edda

Hel receives notable mention in the Prose Edda. In chapter 34 of the book Gylfaginning, Hel is listed by High as one of the three children of Loki and Angrboða; the wolf Fenrir, the serpent Jörmungandr, and Hel. High continues that, once the gods found that these three children are being brought up in the land of Jötunheimr, and when the gods "traced prophecies that from these siblings great mischief and disaster would arise for them" then the gods expected a lot of trouble from the three children, partially due to the nature of the mother of the children, yet worse so due to the nature of their father.

High says that Odin sent the gods to gather the children and bring them to him. Upon their arrival, Odin threw Jörmungandr into "that deep sea that lies round all lands," Odin threw Hel into Niflheim, and bestowed upon her authority over nine worlds, in that she must "administer board and lodging to those sent to her, and that is those who die of sickness or old age." High details that in this realm Hel has "great Mansions" with extremely high walls and immense gates, a hall called Éljúðnir, a dish called "Hunger," a knife called "Famine," the servant Ganglati (Old Norse "lazy walker" ), the serving-maid Ganglöt (also "lazy walker" ), the entrance threshold "Stumbling-block," the bed "Sick-bed," and the curtains "Gleaming-bale." High describes Hel as "half black and half flesh-coloured," adding that this makes her easily recognizable, and furthermore that Hel is "rather downcast and fierce-looking."

In chapter 49, High describes the events surrounding the death of the god Baldr. The goddess Frigg asks who among the Æsir will earn "all her love and favour" by riding to Hel, the location, to try to find Baldr, and offer Hel herself a ransom. The god Hermóðr volunteers and sets off upon the eight-legged horse Sleipnir to Hel. Hermóðr arrives in Hel's hall, finds his brother Baldr there, and stays the night. The next morning, Hermóðr begs Hel to allow Baldr to ride home with him, and tells her about the great weeping the Æsir have done upon Baldr's death. Hel says the love people have for Baldr that Hermóðr has claimed must be tested, stating:

"If all things in the world, alive or dead, weep for him, then he will be allowed to return to the Æsir. If anyone speaks against him or refuses to cry, then he will remain with Hel."

Later in the chapter, after the female jötunn Þökk refuses to weep for the dead Baldr, she responds in verse, ending with "let Hel hold what she has." In chapter 51, High describes the events of Ragnarök, and details that when Loki arrives at the field Vígríðr "all of Hel's people" will arrive with him.

In chapter 12 of the Prose Edda book Skáldskaparmál, Hel is mentioned in a kenning for Baldr ("Hel's companion"). In chapter 23, "Hel's [...] relative or father" is given as a kenning for Loki. In chapter 50, Hel is referenced ("to join the company of the quite monstrous wolf's sister") in the skaldic poem Ragnarsdrápa.

Heimskringla
In the Heimskringla book Ynglinga saga, written in the 13th century by Snorri Sturluson, Hel is referred to, though never by name. In chapter 17, the king Dyggvi dies of sickness. A poem from the 9th-century Ynglingatal that forms the basis of Ynglinga saga is then quoted that describes Hel's taking of Dyggvi:

In chapter 45, a section from Ynglingatal is given which refers to Hel as "howes'-warder" (meaning "guardian of the graves") and as taking King Halfdan Hvitbeinn from life. In chapter 46, King Eystein Halfdansson dies by being knocked overboard by a sail yard. A section from Ynglingatal follows, describing that Eystein "fared to" Hel (referred to as "Býleistr's-brother's-daughter"). In chapter 47, the deceased Eystein's son King Halfdan dies of an illness, and the excerpt provided in the chapter describes his fate thereafter, a portion of which references Hel:

In a stanza from Ynglingatal recorded in chapter 72 of the Heimskringla book Saga of Harald Sigurdsson, "given to Hel" is again used as a phrase to referring to death.

Egils saga
The Icelanders' saga Egils saga contains the poem Sonatorrek. The saga attributes the poem to 10th-century skald Egill Skallagrímsson, and writes that it was composed by Egill after the death of his son Gunnar. The final stanza of the poem contains a mention of Hel, though not by name:

Gesta Danorum
In the account of Baldr's death in Saxo Grammaticus' early 13th century work Gesta Danorum, the dying Baldr has a dream visitation from Proserpina (here translated as "the goddess of death"):

"The following night the goddess of death appeared to him in a dream standing at his side, and declared that in three days time she would clasp him in her arms. It was no idle vision, for after three days the acute pain of his injury brought his end."

Scholars have assumed that Saxo used Proserpina as a goddess equivalent to the Norse Hel.

Archaeological record
It has been suggested that several imitation medallions and bracteates of the Migration Period (ca. first centuries AD) feature depictions of Hel. In particular the bracteates IK 14 and IK 124 depict a rider traveling down a slope and coming upon a female being holding a scepter or a staff. The downward slope may indicate that the rider is traveling towards the realm of the dead and the woman with the scepter may be a female ruler of that realm, corresponding to Hel.

Some B-class bracteates showing three godly figures have been interpreted as depicting Baldr's death, the best known of these is the Fakse bracteate. Two of the figures are understood to be Baldr and Odin while both Loki and Hel have been proposed as candidates for the third figure. If it is Hel she is presumably greeting the dying Baldr as he comes to her realm.

Seo Hell
The Old English Gospel of Nicodemus, preserved in two manuscripts from the 11th century, contains a female figure referred to as Seo hell who engages in flyting with Satan and tells him to leave her dwelling (Old English ut of mynre onwununge). Regarding Seo Hell in the Old English Gospel of Nicodemus, Michael Bell states that "her vivid personification in a dramatically excellent scene suggests that her gender is more than grammatical, and invites comparison with the Old Norse underworld goddess Hel and the Frau Holle of German folklore, to say nothing of underworld goddesses in other cultures" yet adds that "the possibility that these genders are merely grammatical is strengthened by the fact that an Old Norse version of Nicodemus, possibly translated under English influence, personifies Hell in the neutral (Old Norse þat helvíti)."

Bartholomeus saga postola
The Old Norse Bartholomeus saga postola, an account of the life of Saint Bartholomew dating from the 13th century, mentions a "Queen Hel." In the story, a devil is hiding within a pagan idol, and bound by Bartholomew's spiritual powers to acknowledge himself and confess, the devil refers to Jesus as the one which "made war on Hel our queen" (Old Norse heriaði a Hel drottning vara). "Queen Hel" is not mentioned elsewhere in the saga.

Michael Bell says that while Hel "might at first appear to be identical with the well-known pagan goddess of the Norse underworld" as described in chapter 34 of Gylfaginning, "in the combined light of the Old English and Old Norse versions of Nicodemus she casts quite a different a shadow," and that in Bartholomeus saga postola "she is clearly the queen of the Christian, not pagan, underworld."

Origins and development
Jacob Grimm described Hel as an example of a "half-goddess": "one who cannot be shown to be either wife or daughter of a god, and who stands in a dependent relation to higher divinities", and argued that "half-goddesses" stand higher than "half-gods" in Germanic mythology. Grimm regarded Hel (whom he refers to here as Halja, the theorized Proto-Germanic form of the term) as essentially an "image of a greedy, unrestoring, female deity" and theorized that "the higher we are allowed to penetrate into our antiquities, the less hellish and more godlike may Halja appear". He compared her role, her black color, and her name to "the Indian Bhavani, who travels about and bathes like Nerthus and Holda, but is likewise called Kali or Mahakali, the great black goddess" and concluded that "Halja is one of the oldest and commonest conceptions of our heathenism". He theorized that the Helhest, a three-legged horse that in Danish folklore roams the countryside "as a harbinger of plague and pestilence", was originally the steed of the goddess Hel, and that on this steed Hel roamed the land "picking up the dead that were her due". He also says that a wagon was once ascribed to Hel.

In her 1948 work on death in Norse mythology and religion, The Road to Hel, Hilda Ellis Davidson argued that the description of Hel as a goddess in surviving sources appeared to be literary personification, the word hel generally being "used simply to signify death or the grave", which she states "naturally lends itself to personification by poets". While noting that "whether this personification has originally been based on a belief in a goddess of death called Hel [was] another question", she stated that she did not believe the surviving sources gave any reason to believe so, while they included various other examples of "supernatural women" who "seem to have been closely connected with the world of death, and were pictured as welcoming dead warriors". She suggested that the depiction of Hel "as a goddess" in Gylfaginning "might well owe something to these".

In a later work (1998), Davidson wrote that the description of Hel found in chapter 33 of Gylfaginning "hardly suggests a goddess", but that "in the account of Hermod's ride to Hel later in Gylfaginning (49)", Hel "[speaks] with authority as ruler of the underworld" and that from her realm "gifts are sent back to Frigg and Fulla by Balder's wife Nanna as from a friendly kingdom". She posited that Snorri may have "earlier turned the goddess of death into an allegorical figure, just as he made Hel, the underworld of shades, a place 'where wicked men go,' like the Christian Hell (Gylfaginning 3)". She then, like Grimm, compared Hel to Kali:

"On the other hand, a goddess of death who represents the horrors of slaughter and decay is something well known elsewhere; the figure of Kali in India is an outstanding example. Like Snorri's Hel, she is terrifying to in appearance, black or dark in colour, usually naked, adorned with severed heads or arms or the corpses of children, her lips smeared with blood. She haunts the battlefield or cremation ground and squats on corpses. Yet for all this she is 'the recipient of ardent devotion from countless devotees who approach her as their mother' [...]."

Davidson further compared Hel to early attestations of the Irish goddesses Badb (described in The Destruction of Da Choca's Hostel as dark in color, with a large mouth, wearing a dusky mantle, and with gray hair falling over her shoulders, or, alternatively, "as a red figure on the edge of the ford, washing the chariot of a king doomed to die") and the Morrígan. She concluded that, in these examples, "here we have the fierce destructive side of death, with a strong emphasis on its physical horrors, so perhaps we should not assume that the gruesome figure of Hel is wholly Snorri's literary invention."

John Lindow stated that most details about Hel, as a figure, are not found outside of Snorri's writing in Gylfaginning, and that when older skaldic poetry "says that people are 'in' rather than 'with' Hel, we are clearly dealing with a place rather than a person, and this is assumed to be the older conception". He theorizes that the noun and place Hel likely originally simply meant "grave", and that "the personification came later". Lindow also drew a parallel between the personified Hel's banishment to the underworld and the binding of Fenrir as part of a recurring theme of the bound monster, where an enemy of the gods is bound but destined to break free at Ragnarok. Rudolf Simek similarly stated that the figure of Hel is "probably a very late personification of the underworld Hel", that "on the whole nothing speaks in favour of there being a belief in Hel in pre-Christian times", and noted that "the first scriptures using the goddess Hel are found at the end of the 10th and in the 11th centuries". He characterized the allegorical description of Hel's house in Gylfaginning as "clearly ... in the Christian tradition". However, elsewhere in the same work, Simek cites an argument made by Karl Hauck that one of three figures appearing together on Migration Period B-bracteates is to be interpreted as Hel.

As a given name
In January 2017, the Icelandic Naming Committee ruled that parents could not name their child Hel "on the grounds that the name would cause the child significant distress and trouble as it grows up".

In popular culture
Hel is one of the playable gods in the third-person multiplayer online battle arena game Smite and was one of the original 17 gods. Hel is also featured in Ensemble Studios' 2002 real-time strategy game Age of Mythology, where she is one of 12 gods Norse players can choose to worship.

title: Hel (mythological being)


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Hawar Islands

The Hawar Islands (جزر حوار; transliterated: Juzur Ḥawār) are an archipelago of desert islands; all but one are owned by Bahrain, while the southern, small, and uninhabited Jinan Island (Arabic: جزيرة جينان; transliterated: Jazirat Jinan) is administered by Qatar as part of its Al-Shahaniya municipality. The archipelago is situated off the west coast of Qatar in the Gulf of Bahrain of the Persian Gulf.

Description
The islands used to be one of the settlements of the Bahraini branch of the Dawasir who settled there in the early 19th century. The islands were first surveyed in 1820, when they were called the Warden's Islands, and two villages were recorded. They are now uninhabited, other than a police garrison and a hotel on the main island; access to all but Hawar island itself is severely restricted. Local fishermen are allowed to fish in adjacent waters and there is some recreational fishing and tourism on and around the islands. Fresh water has always been scarce; historically it was obtained by surface collection and even today, with the desalination plant, additional supplies have to be brought in.

Geography
Despite their proximity to Qatar (they are only about 1 nmi from the Qatari mainland whilst being about 10 nmi from the main islands of Bahrain), most of the islands belong to Bahrain, having been a part of a dispute between Bahrain and Qatar which was resolved in 2001. The islands were formerly coincident with the district or Minṭaqat Juzur Ḥawār (مِنْطَقَة جُزُر حَوَار) and are now administered as part of the Southern Governorate of Bahrain. The land area of the islands is approximately 52 km2.

Although there are 36 islands in the group, many of the smaller islands are little more than sand or shingle accumulations on areas of exposed bedrock molded by the ongoing processes of sedimentation and accretion. The World Heritage Site application named 8 major islands (see table hereafter), which conforms to the description of the islands when first surveyed as consisting of 8 or 9 islands. It has often been described as an archipelago of 16 islands. Janan Island, to the south of Hawar island, is not legally considered to be a part of the group and is owned by Qatar.

Separatist movement
Hawari separatists have a representative in France, who advocates the creation of an independent Emirate of Hawar islands. The source, however, does not say what real support the separatist movement has in Hawar Islands. The flag of the separatist movement was seen in Paris on 1 May 2002. The flag is a dark red rectangle with a white triangle at hoist. The triangle is separated from the red field by a green border, and there are two thin green stripes in the upper and lower parts of the flag. A 14-ray yellow sun outlined in brown is placed inside the white triangle. Dark red stands for the national pride and the fatherland, green for spring, and white for purity.

Flora and fauna
The islands are home to many bird species, notably Socotra cormorants. There are small herds of Arabian oryx and sand gazelle on Hawar island, and the seas around support a large population of dugong.

Conservation
The islands were listed as a Ramsar site in 1997. In 2002, the Bahraini government applied to have the islands recognised as a World Heritage Site due to their unique environment and habitat for endangered species; the application was ultimately unsuccessful.

Administration
The islands were formerly coincident with the region or Minṭaqat Juzur Ḥawār (مِنْطَقَة جُزُر حَوَار) and are now administered as part of the Southern Governorate of Bahrain.

Jinan Island is administered as part of Al-Shahaniya Municipality of Qatar.

Tourism
The islands' ecology draws numerous birds, oryx, gazelles, and Socotra cormorants. The islands are connected through a short 25 km ferry ride from Manama and are reported to have a potential to be developed as a beach tourism destination.

Hawar archipelago
By far the largest island is Hawar, which accounts for more than 41 km2 of the 54.5 km2 land area. Following in size are Suwād al Janūbīyah, Suwād ash Shamālīyah, Rubud Al Sharqiyah, Rubud Al Gharbiyah, and Muhazwarah (Umm Hazwarah).

The following were not considered as part of the Hawar islands in the International Court of Justice (ICJ) judgment, being located between Hawar and the Bahrain Islands and not disputed by Qatar, but have been included in the Hawar archipelago by the Bahrain government as part of the 2002 World Heritage Site application.

Janan Island
Janan (or Jinan) Island, a small island south of Hawar island, was also considered in the 2001 ICJ judgment. Based on a previous agreement when both Qatar and Bahrain were under British occupation, it was judged to be separate from the Hawar islands and so considered by the court separately. It was awarded to Qatar.

Maps

 * Basic map with island names and features, p. 3
 * Topographical map
 * Geological map
 * Navigation chart, Bahrain & Hawar
 * Aerial photograph

Media

 * Bahrain Desert Birds, BBC Planet Earth. Taken from "Shallow Seas" (2006).

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/

title: Hawar Islands


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Hans-Dietrich Genscher

Hans-Dietrich Genscher (21 March 1927 – 31 March 2016) was a German statesman and a member of the liberal Free Democratic Party (FDP), who served as Federal Minister of the Interior from 1969 to 1974, and as Federal Minister for Foreign Affairs and Vice Chancellor of Germany from 1974 to 1992 (except for a two-week break in 1982, after the FDP had left the Third Schmidt cabinet), making him the longest-serving occupant of either post and the only person to have held one of these positions under two different Chancellors of the Federal Republic of Germany. In 1991 he was chairman of the Organization for Security and Co-operation in Europe (OSCE).

A proponent of Realpolitik, Genscher has been called "a master of diplomacy". He is widely regarded as having been a principal "architect of German reunification". In 1991, he played a pivotal role in international diplomacy surrounding the breakup of Yugoslavia by successfully pushing for international recognition of Croatia, Slovenia and other republics declaring independence, in an effort to halt "a trend towards a Greater Serbia". After leaving office, he worked as a lawyer and international consultant. He was President of the German Council on Foreign Relations and was involved with several international organisations, and with former Czech President Václav Havel, he called for a Cold War museum to be built in Berlin.

Early life
Genscher was born on 21 March 1927 in Reideburg (Province of Saxony), now a part of Halle, in what later became East Germany. He was the son of Hilda Kreime and Kurt Genscher. His father, a lawyer, died when Genscher was nine years old. In 1943, he was drafted to serve as a member of the Air Force Support Personnel (Luftwaffenhelfer) at the age of 16. At age 17, close to the end of the war, he and his fellow soldiers became members of the Nazi Party due to a collective application (Sammelantrag) by his Wehrmacht unit. He later said he was unaware of it at the time.

Late in the war, Genscher was deployed as a soldier in General Walther Wenck's 12th Army, which ostensibly was directed to relieve the siege of Berlin. After the German surrender he was an American and British prisoner of war, but was released after two months. Following World War II, he studied law and economics at the universities of Halle and Leipzig (1946–1949) and joined the East German Liberal Democratic Party (LDPD) in 1946.

Political career
In 1952, Genscher fled to West Germany, where he joined the Free Democratic Party (FDP). He passed his second state examination in law in Hamburg in 1954 and became a solicitor in Bremen. During these early years after the war, Genscher continuously struggled with illness. From 1956 to 1959 he was a research assistant of the FDP parliamentary group in Bonn. From 1959 to 1965 he was the FDP group managing director, while from 1962 to 1964 he was National Secretary of the FDP.

In 1965 Genscher was elected on the North Rhine-Westphalian FDP list to the West German parliament and remained a member of parliament until his retirement in 1998. He was elected deputy national chairman in 1968. From 1969 he served as minister of the interior in the SPD-FDP coalition government led by Chancellor Willy Brandt.

In 1974 he became foreign minister and vice chancellor, both posts he would hold for 18 years. From 1 October 1974 to 23 February 1985 he was Chairman of the FDP. It was during his tenure as party chairman that the FDP switched from being the junior member of social-liberal coalition to being the junior member of the 1982 coalition with the CDU/CSU. In 1985 he gave up the post of national chairman. After his resignation as Foreign Minister, Genscher was appointed honorary chairman of the FDP in 1992.

Federal Minister of the Interior
After the federal election of 1969 Genscher was instrumental in the formation of the social-liberal coalition of chancellor Willy Brandt and was on 22 October 1969 appointed as federal minister of the interior. In 1972, while minister for the interior, Genscher rejected Israel's offer to send an Israeli special forces unit to Germany to deal with the Munich Olympics hostage crisis. He offered himself as a hostige under the condition that the israeli athlethes would be released, but the leader of the terror group rejected that offer. A flawed rescue attempt by German police forces at Fürstenfeldbruck air base resulted in a bloody shootout, which left all eleven hostages, five terrorists, and one German policeman dead. Genscher then offered to resign as Minister of the Interior to cancellor Brandt, but Brandt rejected the offer. Genscher's popularity with Israel declined further when he endorsed the release of the three captured attackers following the hijacking of a Lufthansa aircraft on 29 October 1972.

In the SPD–FDP coalition, Genscher helped shape Brandt's policy of deescalation with the communist East, commonly known as Ostpolitik, which was continued under chancellor Helmut Schmidt after Brandt's resignation in 1974. He would later be a driving factor in continuing this policy in the new conservative-liberal coalition under Helmut Kohl.

Vice Chancellor and Federal Foreign Minister
In the negotiations on a coalition government of SPD and FDP following the 1976 elections, it took Genscher 73 days to reach agreement with Chancellor Helmut Schmidt.

As Foreign Minister, Genscher stood for a policy of compromise between East and West, and developed strategies for an active policy of détente and the continuation of the East–West dialogue with the USSR. He was widely regarded a strong advocate of negotiated settlements to international problems. As a popular story on Genscher's preferred method of shuttle diplomacy has it, "two Lufthansa jets crossed over the Atlantic, and Genscher was on both".

Genscher was a major player in the negotiations on the text of the Helsinki Accords. In December 1976, the General Assembly of the United Nations in New York City accepted Genscher's proposal of an anti-terrorism convention in New York, which was set among other things, to respond to demands from hostage-takers under any circumstances.

Genscher was one of the FDP's driving forces when, in 1982, the party switched sides from its coalition with the SPD to support the CDU/CSU in their Constructive vote of no confidence to have incumbent Helmut Schmidt replaced with opposition leader Helmut Kohl as Chancellor. The reason for this was the increase in the differences between the coalition partners, particularly in economic and social policy. The switch was controversial, not least in his own party.

At several points in his tenure, he irritated the governments of the United States and other allies of Germany by appearing not to support Western initiatives fully. "During the Cold War, his penchant to seek the middle ground at times exasperated United States policy-makers who wanted a more decisive, less equivocal Germany", according to Tyler Marshall. Genscher's perceived quasi-neutralism was dubbed Genscherism. "Fundamental to Genscherism was said to be the belief that Germany could play a role as a bridge between East and West without losing its status as a reliable NATO ally." In the 1980s, Genscher opposed the deployment of new short-range NATO missiles in Germany. At the time, the Reagan Administration questioned whether Germany was straying from the Western alliance and following a program of its own.

In 1984, Genscher became the first Western foreign minister to visit Tehran since the Iranian Revolution of 1979. In 1988, he appointed Jürgen Hellner as West Germany's new ambassador to Libya, a post that had been vacant since the 1986 Berlin discotheque bombing, a tragedy which U.S. officials blamed on the government of Muammar Gaddafi.

Genscher's proposals frequently set the tone and direction of foreign affairs among Western Europe's democracies. He was also an active participant in the further development of the European Union, taking an active part in the Single European Act Treaty negotiations in the mid-1980s, as well as the joint publication of the Genscher-Colombo plan with Italian Minister of Foreign Affairs Emilio Colombo which advocated further integration and deepening of relations in the European Union towards a more federal Europe. He later was among the politicians who pushed hard for monetary union alongside Edouard Balladur, France's finance minister, and Giuliano Amato, circulating a memorandum to that effect.

Genscher retained his posts as foreign minister and vice chancellor through German reunification and until 1992 when he stepped down for health reasons.

Reunification efforts
Genscher is most respected for his efforts that helped spell the end of the Cold War, in the late 1980s when Communist eastern European governments toppled, and which led to German reunification. During his time in office, he focused on maintaining stability and balance between the West and the Soviet bloc. From the beginning, he argued that the West should seek cooperation with Communist governments rather than treat them as implacably hostile; this policy was embraced by many Germans and other Europeans.

Genscher had great interest in European integration and the success of German reunification. He soon pushed for effective support of political reform processes in Poland and Hungary. For this purpose, he visited Poland to meet the chairman of Solidarity Lech Wałęsa as early as January 1980. Especially from 1987 he campaigned for an "active relaxation" policy response by the West to the Soviet efforts. In the years before German reunification, he made a point of maintaining strong ties with his birthplace Halle, which was regarded as significant by admirers and critics alike.

When thousands of East Germans sought refuge in West German embassies in Czechoslovakia and Poland, Genscher held discussions on the refugee crisis at the United Nations in New York with the foreign ministers of Czechoslovakia, Poland, East Germany and the Soviet Union in September 1989. Genscher's 30 September 1989 speech from the balcony of the German embassy in Prague was an important milestone on the road to the end of the GDR. In the embassy courtyard thousands of East German citizens had assembled. They were trying to travel to West Germany, but were being denied permission to travel by the Czechoslovak government at the request of East Germany. He announced that he had reached an agreement with the Communist Czechoslovak government that the refugees could leave: "We have come to you to tell you that today, your departure ..." (German: "Wir sind zu Ihnen gekommen, um Ihnen mitzuteilen, dass heute Ihre Ausreise ..."). After these words, the speech was drowned in cheers.

With his fellow foreign ministers James Baker of the United States and Eduard Shevardnadze of the Soviet Union, Genscher is widely credited with securing Germany's subsequent peaceful unification and the withdrawal of Soviet forces. He negotiated the German reunification in 1990 with his counterpart from the GDR, Markus Meckel. On 12 September 1990 he signed the Treaty on the Final Settlement with Respect to Germany on behalf of West Germany. In November 1990, Genscher and his Polish counterpart Krzysztof Skubiszewski signed the German-Polish Border Treaty on the establishment of the Oder–Neisse line as Poland's western border. Meanwhile, he strongly endorsed the plans of the Bush Administration to assure continued U.S. influence in a post-Cold War Europe.

Post-reunification
In 1991, Genscher successfully pushed for Germany's recognition of the Republic of Croatia in the Croatian War of Independence shortly after JNA entered Vukovar. After Croatia and Slovenia had declared independence, Genscher concluded that Yugoslavia could not be held together, and that republics that wanted to break from the Serbian-dominated federation deserved quick diplomatic recognition. He hoped that such recognition would stop the fighting. The rest of the European Union was subsequently pressured to follow suit soon afterward. The UN Secretary-General Javier Pérez de Cuéllar had warned the German Government, that a recognition of Slovenia and Croatia would lead to an increase in aggression in the former Yugoslavia.

At a meeting of the European Community's foreign ministers in 1991, Genscher proposed to press for a war crimes trial for President Saddam Hussein of Iraq, accusing him of aggression against Kuwait, using chemical weapons against civilians and condoning genocide against the Kurds.

During the Gulf War, Genscher sought to deal with Iraq after other Western leaders had decided to go to war to force it out of Kuwait. Germany made a substantial financial contribution to the allied cause but, citing constitutional restrictions on the use of its armed forces, provided almost no military assistance. In January 1991, Germany sent Genscher on a state visit to Israel and followed up with an agreement to provide the Jewish state with $670 million in military aid, including financing for two submarines long coveted by Israel, a battery of Patriot missiles to defend against Iraqi missiles, 58 armored vehicles specially fitted to detect chemical and biological attacks, and a shipment of gas masks. When, in the aftermath of the war, a far-reaching political debate broke out over how Germany should fulfill its global responsibilities, Genscher responded that if foreign powers expect Germany to assume greater responsibility in the world, they should give it a chance to express its views "more strongly" in the United Nations Security Council. He also famously held that "whatever floats is fine, whatever rolls is not" to sum up Germany's military export policy for restless countries – based on a navy's unsuitability for use against a country's own people.

In 1992, Genscher, together with his Danish colleague Uffe Ellemann-Jensen, took the initiative to create the Council of the Baltic Sea States (CBSS) and the EuroFaculty.

More than half a century after Nazi leaders assembled their infamous exhibition "Degenerate Art", a sweeping condemnation of the work of the avant-garde, Genscher opened a re-creation of the show at the Altes Museum in March 1992, describing Nazi attempts to restrict artistic expression as "a step toward the catastrophe that produced the mass murder of European Jews and the war of extermination against Germany's neighbors." "The paintings in this exhibition have survived oppression and censorship", he asserted in his opening remarks. "They are not only a monument but also a sign of hope. They stand for the triumph of creative freedom over barbarism."

On 18 May 1992, Genscher retired at his own request from the federal government, which he had been member of for a total of 23 years. At the time, he was the world's longest-serving foreign minister and Germany's most popular politician. He had announced his decision three weeks earlier, on 27 April 1992. Genscher did not specify his reasons for quitting; however, he had suffered two heart attacks by that time. His resignation took effect in May, but he remained a member of parliament and continued to be influential in the Free Democratic Party.

Following Genscher's resignation, Chancellor Helmut Kohl and FDP chairman Otto Graf Lambsdorff named Irmgard Schwaetzer, a former aide to Genscher, to be the new Foreign Minister. In a surprise decision, however, a majority of the FDP parliamentary group rejected her nomination and voted instead to name Justice Minister Klaus Kinkel to head the Foreign Ministry.

Activities after politics
Ahead of the German presidential election in 1994, Genscher proclaimed his lack of interest in the position, but was nonetheless widely considered a leading contender. After a poll taken for Stern magazine showed him to be the favored candidate of 48 percent of German voters, he reiterated in 1993 that he would "in no case" accept the presidency.

Having finished his political career, Genscher remained active as a lawyer and in international organizations. In late 1992, Genscher was appointed chairman of a newly established donors' board of the Berlin State Opera. Between 1997 and 2010, Genscher was affiliated with the law firm Büsing, Müffelmann & Theye. He founded his own consulting firm, Hans-Dietrich Genscher Consult GmbH, in 2000. Between 2001 and 2003, he served as president of the German Council on Foreign Relations. In 2001, Genscher headed an arbitration that ended a monthlong battle between German airline Lufthansa and its pilots' union and resulted in an agreement on increasing wages by more than 15 percent by the end of the following year.

In 2008, Genscher joined former Czech President Václav Havel, former United States Ambassador to Germany John Kornblum and several other well-known political figures in calling for a Cold War museum to be built at Checkpoint Charlie in Berlin. In 2009 Genscher expressed public concern at Pope Benedict XVI's lifting of excommunication of the bishops of the Society of Saint Pius X. Genscher wrote in the Mitteldeutsche Zeitung: "Poles can be proud of Pope John Paul II. At the last papal election, we said We are the pope! But please—not like this." He argued that Pope Benedict XVI was making a habit of offending non-Catholics. "This is a deep moral and political question. It is about respect for the victims of crimes against humanity", Genscher said.

On 20 December 2013, it was revealed that Genscher played a key role in coordinating the release and flight to Germany of Mikhail Khodorkovsky, the former head of Yukos. Genscher had first met Khodorkovsky in 2002 and had chaired a conference at which Khodorkovsky blasted Russian President Vladimir Putin's pursuit of his oil company. Khodorkovsky asked his lawyers during a 2011 prison visit to let Genscher help mediate early release. Once Putin was re-elected in 2012, German Chancellor Angela Merkel instructed her officials to lobby for the president to meet Genscher. The subsequent negotiations involved two meetings between Genscher and Putin – one at Berlin Tegel Airport at the end of Putin's first visit to Germany after he was re-elected in 2012, the other in Moscow. While keeping the chancellor informed, Khodorkovsky's attorneys and Genscher spent the ensuing months developing a variety of legal avenues that could allow Putin to release his former rival early, ranging from amendments to existing laws to clemency. When Khodorkovsky's mother was in a Berlin hospital with cancer in November 2013, Genscher passed a message to Khodorkovsky suggesting the prisoner should write a pardon letter to Putin emphasizing his mother's ill health. Following Putin's pardoning of Khodorkovsky "for humanitarian reasons" in December 2013, a private plane provided by Genscher brought Khodorkovsky to Berlin for a family reunion at the Hotel Adlon.

Genscher signed on in 2014 to be a member of the Southern Corridor Advisory Panel, a BP-led consortium which includes former British Prime Minister Tony Blair and Peter Sutherland, chairman of Goldman Sachs International. The panel's purpose is to facilitate the expansion of a vast natural-gas field in the Caspian Sea and the building of two pipelines across Europe. The $45 billion enterprise, championed by the Azerbaijani president, Ilham Aliyev, has been called by critics "the Blair Rich Project".

Death
Genscher died at his home outside Bonn in Wachtberg on 31 March 2016 from heart failure, 10 days after his 89th birthday.

Other activities (selection)

 * CARE Deutschland-Luxemburg, Chairman of the Board of Trustees
 * Club of Budapest, Honorary Member
 * German-Azerbaijani Forum, Honorary Chairman
 * German-Polish Society (DPG), Deputy Chairman of the Board of Trustees
 * Baltic Development Forum, Member of the Honorary Board
 * Deutsche Gesellschaft für die Vereinten Nationen, Member of the Board of Trustees
 * Dimitris Tsatsos Institute for European Constitutional Law at the FernUniversität Hagen, Member of the Board of Trustees
 * EastWest Institute, Chairman Emeritus
 * ELSA Deutschland, Member of the Advisory Board (1993–2008)
 * Foundation Wittenberg-Center for Global Ethics, Member of the Board of Trustees
 * Bonner Akademie für Forschung und Lehre praktischer Politik (BAPP), Member of the Board of Trustees
 * Ilsenburg Abbey, Patron
 * Martin Luther University of Halle-Wittenberg, Honorary Chairman of the Board of Trustees
 * University of Bonn, Member of the Board of Trustees
 * A Soul for Europe initiative, Member of the Board of Trustees
 * Gedächtnis der Nation project, Member of the Board of Trustees

Recognition (selection)
Genscher has been awarded honorary citizenship by his birthplace Halle (Saale) (in 1991) and the city of Berlin (in 1993).

 * 1973 and 1975 – Order of Merit of the Federal Republic of Germany
 * 1986 – Grand Cross of the Legion of Honour
 * 1987 – Grand Cross of the Ordem do Mérito
 * 1987 – Honorary Citizen of Costa Rica
 * 1990 – Prince of Asturias Award
 * 1992 – Order of Merit of the Republic of Poland
 * 1992 – Order of Merit of the Republic of Hungary
 * 1996 – Order of Duke Trpimir (Croatia)
 * 1998 – Honorary doctorate of Tbilisi State University
 * 2002 – Honorary doctorate of the University of Szczecin
 * 2003 – Honorary doctorate of Leipzig University
 * 2004 – Erich-Kästner-Preis
 * 2006 – Peace Prize of the Friedrich Naumann Foundation
 * 2007 – Order of Merit of North Rhine-Westphalia
 * 2008 – Walther Rathenau-Preis
 * 2010 – Order of Merit of Saxony-Anhalt
 * 2010 – Millennium Bambi Award
 * 2015 – Henry A. Kissinger Prize of the American Academy in Berlin (along with Giorgio Napolitano)
 * 2015 – The National German Sustainability Award
 * 2020 – The 20th Hanno R. Ellenbogen Citizenship Award along with Markus Meckel, Ivan Havel and Ivan Chvatik commemorating the 30th Anniversary of the fall of the Iron Curtain (jointly awarded by The Prague Society and Global Panel Foundation)

Selected works

 * Die Rolle Europas im Kontext der Globalisierung, in: Robertson-von Trotha, Caroline Y. (ed.): Herausforderung Demokratie. Demokratisch, parlamentarisch, gut? (= Kulturwissenschaft interdisziplinär/Interdisciplinary Studies on Culture and Society, Vol. 6), Baden-Baden 2011, ISBN 978-3-8329-5816-9
 * (Hrsg.): Nach vorn gedacht … Perspektiven deutscher Aussenpolitik. Bonn Aktuell, Stuttgart 1987, ISBN 3-87959-290-X.
 * Zukunftsverantwortung. Reden. Buchverlag Der Morgen, Berlin 1990, ISBN 3-371-00312-4.
 * Unterwegs zur Einheit. Reden und Dokumente aus bewegter Zeit. Siedler, Berlin 1991, ISBN 3-88680-408-9.
 * Wir wollen ein europäisches Deutschland. Siedler, Berlin 1991, Goldmann 1992 ISBN 3-442-12839-0.
 * Politik aus erster Hand. Kolumnen des Bundesaußenministers a. D. Hans-Dietrich Genscher in der Nordsee-Zeitung Bremerhaven. Nordwestdeutsche Verlags-Gesellschaft, Bremerhaven 1992, ISBN 3-927857-36-X.
 * Kommentare. ECON-Taschenbuch-Verlag, Düsseldorf/Wien 1994, ISBN 3-612-26185-1.
 * Erinnerungen. Siedler, Berlin 1995, ISBN 3-88680-453-4; Goldmann, München 1997, ISBN 3-442-12759-9.
 * Sternstunde der Deutschen. Hans-Dietrich Genscher im Gespräch mit Ulrich Wickert. Mit sechs Beiträgen. Hohenheim, Stuttgart/Leipzig 2000, ISBN 3-89850-011-X.
 * Die Chance der Deutschen. Ein Gesprächsbuch. Hans-Dietrich Genscher im Gespräch mit Guido Knopp. Pendo, München 2008, ISBN 978-3-86612-190-4.
 * Die Rolle Europas im Kontext der Globalisierung, in: Caroline Y. Robertson-von Trotha (Hrsg.): Herausforderung Demokratie. Demokratisch,, gut? (= Kulturwissenschaft interdisziplinär/Interdisciplinary Studies on Culture and Society, Bd. 6), Baden-Baden 2011, ISBN 978-3-8329-5816-9.
 * Zündfunke aus Prag. Wie 1989 der Mut zur Freiheit die Geschichte veränderte, mit Karel Vodička. dtv, München 2014, ISBN 978-3-423-28047-1.
 * Meine Sicht der Dinge. Im Gespräch mit Hans-Dieter Heumann. Propyläen, Berlin, 2015, ISBN 978-3-549-07464-0.

Literature

 * Bresselau von Bressensdorf, Agnes: Frieden durch Kommunikation. Das System Genscher und die Entspannungspolitik im Zweiten Kalten Krieg 1979–1982/83. Berlin, De Gruyter Oldenbourg 2015, ISBN 3-11-040464-8.
 * Brauckhoff, Kerstin, Schwaetzer, Ingrid (Hrsg.): Hans-Dietrich Genschers Außenpolitik. Springer VS, Wiesbaden 2015, ISBN 978-3-658-06650-5.
 * Heumann, Hans-Dieter: Hans-Dietrich Genscher. Die Biografie. Schöningh, Paderborn 2012, ISBN 978-3-506-77037-0.
 * Lucas, Hans-Dieter (Hrsg.): Genscher, Deutschland und Europa. Nomos-Verlag, Baden-Baden 2002, ISBN 3-7890-7816-6.
 * Mittag, Jürgen: In: 60 Jahre Europäische Bewegung Deutschland, Berlin 2009, S. 12–28.
 * Gerhard A. Ritter: Hans-Dietrich Genscher, das Auswärtige Amt und die deutsche Vereinigung. Beck, München 2013, ISBN 3-406-64495-3.

title: Hans-Dietrich Genscher


text: Talk:GNU Hurd

title: Talk:GNU Hurd


text:
Henry Ainsworth

Henry Ainsworth (1571–1622) was an English Nonconformist clergyman and scholar. He led the Ancient Church, a Brownist or English Separatist congregation in Amsterdam alongside Francis Johnson from 1597, and after their split led his own congregation. His translations of and commentaries on the Hebrew scriptures were influential for centuries.

Separatist career
Ainsworth was born of a farming family of Swanton Morley, Norfolk. He was educated at St John's College, Cambridge, later moving to Caius College, but left without a degree. After associating with the Puritan party in the Church, he joined the Brownists, but submitted to the Church of England after being arrested in London, and again when he was arrested in Ireland.

By 1597, Ainsworth moved to Amsterdam and found a home in "a blind lane at Amsterdam", working as porter to a bookseller, and lived in severe poverty. According to Roger Williams, Ainsworth ‘lived on 9d a week with roots boiled’. When the pastor Francis Johnson came to the church from London, where he had been in prison, Ainsworth was elected as teacher (or doctor), thanks to his knowledge of Hebrew.

Ainsworth attempted to arbitrate the quarrel between Francis and Thomasine Johnson on the one side and his brother George Johnson on the other, where George accused Thomasine of dressing immodestly and Francis of ruling the church tyrannically. Though he may initially have sympathised with George, on 15 January 1598, Ainsworth chaired a church meeting which censured him. Francis and Ainsworth also ex-communicated their elder Matthew Slade for refusing to stop going to services in the Dutch Reformed Church. Ainsworth himself caused some scandal when it emerged that he had twice submitted to the Church of England, but he was not disciplined.

Though often involved in controversy, Ainsworth was not arrogant, but was a steadfast and cultured champion of the principles represented by the early Congregationalists. Amid all the controversy, he steadily pursued his studies. The combination was so unique that some have mistaken him for two different individuals. Confusion has also been occasioned through his friendly controversy with one John Ainsworth, who left the Anglican for the Roman Catholic church.

In 1604, Johnson and Ainsworth wrote a petition for toleration of their church and took it to England in the hope of delivering it to James I. In their attempts to get it to the king, they rewrote it twice, and on their return to Amsterdam published all three versions under the title An Apologie or Defence of svch trve Christians as are commonly (vnjustly) called Brovvnists.

In 1610, Johnson changed his mind about the democratic Congregational structure of the Ancient Church, arguing that authority lay with the ministers, not the people. After nearly a year of debate, on 15 December, Ainsworth and his followers split from Johnson, and successfully sued them for possession of the church building. John Robinson tried to mediate between the two factions, but ended up taking Ainsworth's side.

In 1620, after Johnson's church had departed for North America, but before Robinson's had left on the Mayflower, Ainsworth's church considered joining the latter in their journey and put some money into the project. Robert Cushman criticised the proposal, saying 'Our liberty is to them as ratsbane, and their rigour as bad to us as the Spanish Inquisition.' Though nothing came of the plan, the Ainsworth church still waved the pilgrims off from Leiden.

Personal life
On 29 April 1607, Ainsworth married Marjory Appelbey, a widow from Ipswich with one daughter. In 1612, the elder in the Ancient Church, Daniel Studley, was accused of ‘many lascivious attempts’ the girl, and confessed to having 'clapped' her.

Henry Ainsworth died in 1622, leaving unfinished work on works on Hosea, Matthew and Hebrews.

Works
Ainsworth was one of the most able apologists of the so-called Brownist movement. His first solo work The communion of saincts (1607) is summarised by the historian of Separatism Stephen Tomkins as arguing 'that the true church is a holy community while a church that incorporates the entire population is neither holy nor a community'. Tomkins describes his second book Covnterpoyson (1608) as 'the most compelling apologia that the Separatist movement ever produced'. It was written in reply to the puritan minister John Sprint and to Richard Bernard's The Separatist Schisme.

Ainsworth also wrote reply to John Smyth, who has been called "the first Baptist", entitled Defence of Holy Scripture, Worship and Ministry used in the Christian Churches separated from Antichrist, against the Challenges, Cavils and Contradictions of Mr Smyth (1609). Of Smyth's progression to becoming a Baptist, Ainsworth said he 'had gone ‘from error to error, and now at last to the abomination of Anabaptism’, which ‘in him was the worship … of the devil’.

His scholarly works include his Annotations—on Genesis (1616); Exodus (1617); Leviticus (1618); Numbers (1619); Deuteronomy (1619); Psalms (including a metrical version, 1612); and the Song of Solomon (1623). These were collected in folio in 1627. From the outset the Annotations took a commanding place, especially among continental scholars, establishing a scholarly tradition for English nonconformity. Tomkins notes that 'as late as 1866, W.S. Plumer’s commentary on Psalms cited Ainsworth as an authority more than a hundred times and the 1885 (English) Revised Version of the Bible drew on his work.'

His publication of Psalms, The Book of Psalmes: Englished both in Prose and Metre with Annotations (Amsterdam, 1612), which includes thirty-nine separate monophonic psalm tunes, constituted the Ainsworth Psalter, the only book of music brought to New England in 1620 by the Pilgrim settlers. Although its content was later reworked into the Bay Psalm Book, it had an important influence on the early development of American psalmody. An early critic of the Brownists said that ‘by the uncouth and strange translation and metre used in them, the congregation was made a laughing stock’, while the 1885 Dictionary of National Biography said that Ainsworth ‘had not the faintest breath of poetical inspiration’.

Ainsworth died in 1622, or early in 1623, for in that year was published his Seasonable Discourse, or a Censure upon a Dialogue of the Anabaptists, in which the editor speaks of him as a departed worthy.

title: Henry Ainsworth


text:
Hindus

Hindus (also known as Sanātanīs) are people who religiously adhere to Hinduism, also known by its endonym Sanātana Dharma. Historically, the term has also been used as a geographical, cultural, and later religious identifier for people living in the Indian subcontinent.

It is assumed that the term "Hindu" traces back to Avestan scripture Vendidad which refers to land of seven rivers as Hapta Hendu which itself is a cognate to Sanskrit term Sapta Sindhuḥ (This term Sapta Sindhuḥ is mentioned in RigVeda that refers to a North western Indian region of seven rivers and as a India whole). The Greek cognates of the same terms are "Indus" (for the river) and "India" (for the land of the river). Likewise Hebrew cognate hōd-dū refers to India mentioned in Hebrew Bible (Esther 1:1). The term "Hindu" also implied a geographic, ethnic or cultural identifier for people living in the Indian subcontinent around or beyond the Sindhu (Indus) River. By the 16th century CE, the term began to refer to residents of the subcontinent who were not Turkic or Muslims. Since ancient times, Hindu has been used to refer to people inhibiting region beyond the Sindhu river, therefore some assumptions that medieval Persian authors considered Hindu as derogatory is not accepted by practicing Hindus themselves as those references are much later to references used in pre-Islamic Persian sources, early Arab and Indian sources, all of them had positive connotation only as they either referred to region or followers of Hinduism.

The historical development of Hindu self-identity within the local Indian population, in a religious or cultural sense, is unclear. Competing theories state that Hindu identity developed in the British colonial era, or that it may have developed post-8th century CE after the Muslim invasions 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 Bengali. The 14th- and 18th-century Indian poets such as Vidyapati, Kabir, Tulsidas and Eknath used the phrase Hindu dharma (Hinduism) and contrasted it with Turaka dharma (Islam). The Christian friar Sebastiao Manrique used the term 'Hindu' in a religious context in 1649. In the 18th century, European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus, in contrast to Mohamedans for groups such as Turks, Mughals and Arabs, who were adherents of 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.

At approximately 1.2 billion, Hindus are the world's third-largest religious group after Christians and Muslims. The vast majority of Hindus, approximately 966 million (94.3% of the global Hindu population), live in India, according to the 2011 Indian census. After India, the next nine countries with the largest Hindu populations are, in decreasing order: Nepal, Bangladesh, Indonesia, Pakistan, Sri Lanka, the United States, Malaysia, the United Arab Emirates and the United Kingdom. These together accounted for 99% of the world's Hindu population, and the remaining nations of the world combined had about 6 million Hindus.

Etymology
The word Hindu is an exonym. This word Hindu is derived from the Indo-Aryan and Sanskrit word Sindhu, which means "a large body of water", covering "river, ocean". It was used as the name of the Indus River and also referred to its tributaries. The actual term 'hindu' first occurs, states Gavin Flood, as "a Persian geographical term for the people who lived beyond the river Indus (Sanskrit: Sindhu)", more specifically in the 5th-century BCE, DNa inscription of Darius I. The Punjab region, called Sapta Sindhu 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. The people of India were referred to as Hinduvān and hindavī was used as the adjective for Indian language in the 8th century text Chachnama. According to D. N. Jha, the term 'Hindu' in these ancient records is an ethno-geographical term and did not refer to a religion.

Among the earliest known records of 'Hindu' with connotations of religion may be in the 7th-century CE Chinese text Records on 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.

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 the Indian historian Romila Thapar. The comparative religion scholar Wilfred Cantwell Smith notes that the term '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.

The text Prithviraj Raso, by Chand Bardai, 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. In Islamic literature, 'Abd al-Malik Isami's Persian work, Futuhu's-salatin, composed in the Deccan under Bahmani rule in 1350, uses the word hindi'  to mean Indian in the ethno-geographical sense and the word hindu'  to mean 'Hindu' in the sense of a follower of the Hindu religion". The poet Vidyapati's Kirtilata (1380) uses the term Hindu in the sense of a religion, it 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)."

One of the earliest uses of word 'Hindu' in a religious context, in a European language (Spanish), was the publication in 1649 by Sebastio Manrique. In the Indian historian DN Jha's essay "Looking for a Hindu identity", he writes: "No Indians described themselves as Hindus before the fourteenth century" and that "The British borrowed the word 'Hindu' from India, gave it a new meaning and significance, [and] reimported it into India as a reified phenomenon called Hinduism." In the 18th century, the European merchants and colonists began to refer to the followers of Indian religions collectively as Hindus.

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. 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".

Medieval-era usage (8th to 18th century)
Scholar Arvind Sharma notes that the term "Hindus" was used 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. 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.

The term Hindu appears in the texts from the Mughal Empire era. Jahangir, for example, called the Sikh Guru Arjan a Hindu:

"There was a Hindu named Arjan in Gobindwal on the banks of the Beas River. Pretending to be a spiritual guide, he had won over as devotees many simple-minded Indians and even some ignorant, stupid Muslims by broadcasting his claims to be a saint. [...] When Khusraw stopped at his residence, [Arjan] came out and had an interview with [Khusraw]. Giving him some elementary spiritual precepts picked up here and there, he made a mark with saffron on his forehead, which is called qashqa in the idiom of the Hindus and which they consider lucky. When this was reported to me, I realized how perfectly false he was and ordered him brought to me. I awarded his houses and dwellings and those of his children to Murtaza Khan, and I ordered his possessions and goods confiscated and him executed."

Sikh scholar Pashaura Singh states, "in Persian writings, Sikhs were regarded as Hindu in the sense of non-Muslim Indians". However, scholars like Robert Fraser and Mary Hammond opine that Sikhism began initially as a militant sect of Hinduism and it got formally separated from Hinduism only in the 20th century.

Colonial-era usage (18th to 20th century)
During the colonial era, the term Hindu had connotations of native religions of India, that is religions other than Christianity and Islam. In the 18th century, Gentoo term was also used along with Hindu term. In early colonial era Anglo-Hindu laws and British India court system, the term Hindu referred to people of all Indian religions as well as two non-Indian religions: Judaism and Zoroastrianism. In the 20th century, personal laws were formulated for Hindus, and the term 'Hindu' in these colonial 'Hindu laws' applied to Buddhists, Jains and Sikhs in addition to denominational Hindus.

Beyond the stipulations of British colonial law, European 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. 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
In 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. 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. 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.

Hindus subscribe to a diversity of ideas on spirituality and traditions, but have no ecclesiastical order, no unquestionable religious authorities, no governing body, nor a single founding prophet; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist. Because of the wide range of traditions and ideas covered by the term Hinduism, arriving at a comprehensive definition is difficult. The religion "defies our desire to define and categorize it". 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:
 * 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. 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. 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.
 * follow a tradition centred on any particular form of the Divine, such as Shaivism, Vaishnavism, Shaktism, etc.
 * 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);
 * practice bhakti or puja for spiritual reasons, which may be directed to one's guru or to a divine image. 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. 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.

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. This however has been challenged by the Sikhs and by neo-Buddhists who were formerly Hindus. 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.

The 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. 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.

Brajadulal 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, 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. 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,

"I very much lament for what happened to the groves in Madhura, The coconut trees have all been cut and in their place are to be seen, rows of iron spikes with human skulls dangling at the points, In the highways which were once charming with anklets sound of beautiful women, are now heard ear-piercing noises of Brahmins being dragged, bound in iron-fetters, The waters of Tambraparni, which were once white with sandal paste,  are now flowing red with the blood of cows slaughtered by miscreants, Earth is no longer the producer of wealth, nor does Indra give timely rains, The God of death takes his undue toll of what are left lives if undestroyed by the Yavanas [Muslims], The 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."

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. Chattopadhyaya, and other scholars, 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.

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".

Hindu identity amidst other Indian religions
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", and their collective identities were "multiple, layered and fuzzy". 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. 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, where Hinduism and Buddhism merged and functioned as "two separate paths within one overall system", according to Ann Kenney and other scholars. 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.

Julius Lipner states that the custom of distinguishing between Hindus, Buddhists, Jains, and Sikhs is a modern phenomena, but one that is a convenient abstraction. 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 of 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. 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. 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.

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. 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.

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. 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". 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. 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.

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, 11th century Mahmud of Ghazni, the Persian traveler Al Biruni, the 14th century Islamic army invasion led by Timur, and various Sunni Islamic rulers of the Delhi Sultanate and Mughal Empire. There were occasional exceptions such as Akbar who stopped the persecution of Hindus, and occasional severe persecution such as under Aurangzeb, who destroyed temples, forcibly converted non-Muslims to Islam and banned the celebration of Hindu festivals such as Holi and Diwali.

Other recorded persecution of Hindus include those under the reign of 18th century Tipu Sultan in south India, and during the colonial era. In the modern era, religious persecution of Hindus have been reported outside India in Pakistan and Bangladesh.

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. 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 authorities.

Chris 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. 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. 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.

The 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. 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. 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. 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.

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. 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. 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.

Hindu 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.

Demographics
There are 1.2 billion Hindus worldwide (15% of world's population), with about 95% of them being concentrated in India alone. Along with Christians (31.5%), Muslims (23.2%) and Buddhists (7.1%), Hindus are one of the four major religious groups of the world.

Most Hindus are found in Asian countries. The top twenty-five countries with the most Hindu residents and citizens (in decreasing order) are India, Nepal, Bangladesh, Indonesia, Pakistan, Sri Lanka, United States, Malaysia, Myanmar, United Kingdom, Mauritius, South Africa, United Arab Emirates, Canada, Australia, Saudi Arabia, Trinidad and Tobago, Singapore, Fiji, Qatar, Kuwait, Guyana, Bhutan, Oman and Yemen.

The top fifteen countries with the highest percentage of Hindus (in decreasing order) are Nepal, India, Mauritius, Fiji, Guyana, Bhutan, Suriname, Trinidad and Tobago, Qatar, Sri Lanka, Kuwait, Bangladesh, Réunion, Malaysia, and Singapore.

The fertility rate, that is children per woman, for Hindus is 2.4, which is less than the world average of 2.5. Pew Research projects that there will be 1.4 billion Hindus by 2050.

In more ancient times, Hindu kingdoms arose and spread the religion and traditions across Southeast Asia, particularly Thailand, Nepal, Burma, Malaysia, Indonesia, Cambodia, Laos, Philippines, and what is now central Vietnam.

Over 3 million Hindus are found in Bali Indonesia, a culture whose origins trace back to ideas brought by Hindu traders to Indonesian islands in the 1st millennium CE. Their sacred texts are also the Vedas and the Upanishads. 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 recognise four paths of spirituality, calling it Catur Marga. Similarly, like Hindus in India, Balinese Hindus 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).

Culture
Hindu culture is a term used to describe the culture and identity of Hindus and Hinduism, including the historic Vedic people. Hindu culture can be intensively seen in the form of art, architecture, history, diet, clothing, astrology and other forms. The culture of India and Hinduism is deeply influenced and assimilated with each other. With the Indianisation of southeast Asia and Greater India, the culture has also influenced a long region and other religions people of that area. All Indian religions, including Jainism, Sikhism and Buddhism are deeply influenced and soft-powered by Hinduism.

title: Hindus


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Hernando de Alarcón

Hernando de Alarcón (born c. 1500) was a Spanish explorer and navigator of the 16th century, noted for having led a 1540 expedition to the Colorado River Delta, during which he became one of the first Europeans to ascend the Colorado River from its mouth and became the first European to see Alta California.

Little is known about Alarcón's life outside of his exploits in New Spain. He was probably born in the town of Trujillo, in present-day Extremadura, Spain, in the first years of the 16th century and travelled to the Spanish colonies in the Americas as a young man.

1540 expedition
By 1540, Mexico had been conquered and state-sponsored expeditions were being sent north in search of new wealth and the existence of a water passage between the Atlantic and Pacific oceans. Viceroy of New Spain Antonio de Mendoza commissioned Francisco Vázquez de Coronado to undertake a massive overland expedition to find the Seven Cities of Cibola, which were rumoured to exist in the unexplored northern interior. The expedition was to be resupplied with stores and provisions delivered by ships traveling north up the Sea of Cortés (Gulf of California), the commander of which would be Alarcón.

Alarcón set sail from the Pacific port of Acapulco with two ships, the San Pedro and the Santa Catalina, on May 9, 1540, and was later joined by the San Gabriel at St. Jago de Buena Esperanza (modern-day Manzanillo, Colima). His orders from Mendoza were to await the arrival of Coronado's land expedition at a certain latitude along the coast. The meeting with Coronado was never effected, though Alarcón reached the appointed place and left letters, which were soon afterward discovered by Melchor Díaz, another explorer.

Alarcón eventually sailed to the northern terminus of the Gulf of California and completed the explorations begun by Francisco de Ulloa the preceding year. During this voyage Alarcón proved to his satisfaction that no open-water passage existed between the Gulf of California and the Pacific Ocean (then called the "South Sea"). Subsequently, on September 26, he entered the mouth of the Colorado River, which he named the Buena Guía ("good guide"). He was the first European to ascend the river for a distance considerable enough to make important observations. On a second voyage, he probably proceeded past the present-day site of Yuma, Arizona. A map drawn by one of Alarcón's pilots is the earliest accurately detailed representation of the Gulf of California and the lower course of the Colorado River.

Alarcón is unusual among 16th-century conquistadores for his reportedly humane treatment of the Indians he met, as opposed to the often reckless and cruel behavior known from accounts of his contemporaries. Bernard de Voto, in his 1953 Westward the Course of Empire, observed: "The Indians had an experience they were never to repeat: they were sorry to see these white men leave." Alarcón wrote of his contact with the Yuma-speaking Indians along Colorado. The information he compiled consisted of their practices in warfare, religion, curing, and even sexual customs.

California Historical Landmark No. 568, on the west bank of the Colorado River near Andrade in Imperial County, California, commemorates Alarcón's expedition had been the first non-Indians to sight land within the present-day state of California.

California Historical Landmark
California Historical Landmark number 568 reads:

 * NO. 568 HERNANDO DE ALARCÓN EXPEDITION - Alarcón's mission was to provide supplies for Francisco Coronado's expedition in search of the fabled Seven Cities of Cibola. The Spaniards led by Hernando de Alarcón ascended the Colorado River by boat from the Gulf of California past this point, thereby becoming the first non-Indians to sight Alta California on September 5, 1540.

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Hakka cuisine

Hakka cuisine is the cooking style of the Hakka people, and it may also be found in parts of Taiwan and in countries with significant overseas Hakka communities. There are numerous restaurants in Mainland China, Taiwan, Hong Kong, Indonesia, Malaysia, Singapore, and Thailand serving Hakka cuisine. Hakka cuisine was listed in 2014 on the first Hong Kong Inventory of Intangible Cultural Heritage.

Background
The Hakka people have a marked cuisine and style of Chinese cooking which is little known outside the Hakka home. It concentrates on the texture of food – the hallmark of Hakka cuisine. Whereas preserved meats feature in Hakka delicacy, stewed, braised, roast meats – 'texturized' contributions to the Hakka palate – have a central place in their repertoire. Preserved vegetables (梅菜) are commonly used for steamed and braised dishes such as steamed minced pork with preserved vegetables and braised pork with salted vegetables. In fact, the raw materials for Hakka food are no different from raw materials for any other type of regional Chinese cuisine where what is cooked depends on what is available in the market. Hakka cuisine may be described as outwardly simple but tasty. The skill in Hakka cuisine lies in the ability to cook meat thoroughly without hardening it, and to naturally bring out the proteinous flavor (umami taste) of meat.

The Hakka who settled in the harbor and port areas of Hong Kong placed great emphasis on seafood cuisine. Hakka cuisine in Hong Kong is less dominated by expensive meats; instead, emphasis is placed on an abundance of vegetables. Pragmatic and simple, Hakka cuisine is garnished lightly with sparse or little flavoring. Modern Hakka cooking in Hong Kong favors offal, an example being deep-fried intestines. Others include tofu with preservatives, along with their signature dish, salt baked chicken. Another specialty is the poon choi. While it may be difficult to prove these were the actual diets of the old Hakka community, it is at present a commonly accepted view. The above dishes and their variations are in fact found and consumed throughout China, including Guangdong Province, and are not particularly unique or confined to the Hakka population.

Besides meat as source of protein, there is a unique vegan dish called lei cha. It comprises combinations of vegetables and beans. Although not specifically unique for all Hakka people but are definitely famous among the Hakka-Hopo families. This vegetable-based rice tea dish is gaining momentum in some multicultural countries like Malaysia. Cooking of this dish requires the help from other family members to complete all eight combinations. It helps foster the relationship between family members in return.

Steamed bun (茶果) is a popular snack for Hakka people. It is mainly made from glutinous rice and is available in sweet or salty options. Sweet version consists of sweetened black-eyed pea pastes or peanuts. Salty version consists of preserved radish.

Notable dishes
Hakka food also includes other traditional Taiwanese dishes, just as other Taiwanese ethnic groups do. Some of the more notable dishes in Hakka cuisine are listed as follow:

Hakka cuisine in South Asia
In India, Pakistan and other regions with significant South Asian populations, there is something locally known "Hakka cuisine." This variation of Chinese-style cuisine is, in reality, mostly Indian Chinese cuisine and Pakistani Chinese cuisine. It is called "Hakka cuisine" because, in India and areas of Pakistan, many owners of restaurants who serve this cuisine are of Hakka origin. Typical dishes include 'chilli chicken' and 'Dongbei (northeastern) chow mein/hakka noodles' (an Indian version of real Northeastern Chinese cuisine), and these restaurants also serve traditional South Asian dishes such as pakora. Being very popular in these areas, this style of cuisine is often mistakenly credited as being representative of Hakka cuisine in general, whereas the authentic style of Hakka cuisine is rarely known in these regions.

Outside of South Asia, the premier place to enjoy Indian-Pakistani-Chinese cuisine is in Toronto, Canada, due to the large number of Chinese from South Asia who have emigrated to the region and have chosen to open restaurants and most of it being halal. In Toronto, "Hakka Chinese food" almost universally refers to Indian-Chinese cuisine, not Hakka cuisine in general.

Hakka cuisine in Thailand
In Thailand, Bangkok's Chinatown is Yaowarat and including neighboring areas such as Sampheng, Charoen Chai, Charoen Krung, Suan Mali, Phlapphla Chai or Wong Wian Yi Sip Song Karakadakhom (July 22 Circle). In the past, many Hakka restaurants are located in the Suan Mali near Bangkok Metropolitan Administration General Hospital. But now they had moved into many places, such as Talad Phlu, which is also one of the Chinatown as well.

title: Hakka cuisine