Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0005
F. Sardella
The Hindu and Bengali renaissance of the nineteenth century revolved in many respects around a recovery of early texts of Hinduism such as the Upanishads and a revival of Advaita Vedānta. It also entailed a general rejection of iconic bhakti and the Puranic literature, regarded as expressions of primitive religion. The religious current represented by Bhaktisiddhānta Sarasvatī (1874–1936) and the institution that he founded in 1918, which later became known as the Gaudiya Math and Mission, generated a renewed interest for bhakti religiosity and went beyond the mainstream tenets of the renaissance. The chapter provides an overview of the life of Bhaktisiddhānta and a brief history of his movement, which includes one of its most prominent international offshoots—that is, the International Society for Krishna Consciousness, popularly known as the Hare Krishna movement.
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Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0015
P. Jain
This chapter explores some important examples of modern Hindu environmentalism. Hinduism contains numerous references to the worship of the divine in nature in its Vedas, Upanishads, Puranas, Sutras, and its other sacred texts. Millions of Hindus recite Sanskrit mantras daily to revere rivers, mountains, trees, animals, and the earth. Although the Chipko (tree-hugging) Movement is the most widely known example of Hindu environmental leadership, there are examples of Hindu action for the environment that are centuries old. Mahatma Gandhi exemplified many of the Hindu teachings, and his example continues to inspire contemporary social, religious, and environmental leaders in their efforts to protect the planet.
{"title":"Modern Hindu Dharma and Environmentalism","authors":"P. Jain","doi":"10.1093/OSO/9780198790839.003.0015","DOIUrl":"https://doi.org/10.1093/OSO/9780198790839.003.0015","url":null,"abstract":"This chapter explores some important examples of modern Hindu environmentalism. Hinduism contains numerous references to the worship of the divine in nature in its Vedas, Upanishads, Puranas, Sutras, and its other sacred texts. Millions of Hindus recite Sanskrit mantras daily to revere rivers, mountains, trees, animals, and the earth. Although the Chipko (tree-hugging) Movement is the most widely known example of Hindu environmental leadership, there are examples of Hindu action for the environment that are centuries old. Mahatma Gandhi exemplified many of the Hindu teachings, and his example continues to inspire contemporary social, religious, and environmental leaders in their efforts to protect the planet.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"85 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114644279","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0003
D. Killingley
This chapter does two things that are important to create a starting point from which to think about modern Hinduism. First, it gives a broad overview of the fundamental transformations that took place in the politics, economy, education, and cultural life of Bengal at the end of the eighteenth and the beginning of the nineteenth centuries. This is the part of India where British colonialism first covered extensive territory, and where many of the political and intellectual reactions to the colonial situation, and to other forces of globalization, would start. Secondly, it provides an introduction to the life and work of Rammohun Roy, situating this great intellectual in relation to the transformative period of India’s history called the ‘Bengal renaissance’. Roy was perhaps the most important figure in the transmission of religious and philosophical ideas between India and the Western world in the early nineteenth century. Rammohun Roy, although critical of a number of socially undesirable practices, never rejected Hinduism, showing his contemporaries that one can indeed be a Hindu in a modern and international environment.
{"title":"Rammohun Roy and the Bengal Renaissance","authors":"D. Killingley","doi":"10.1093/OSO/9780198790839.003.0003","DOIUrl":"https://doi.org/10.1093/OSO/9780198790839.003.0003","url":null,"abstract":"This chapter does two things that are important to create a starting point from which to think about modern Hinduism. First, it gives a broad overview of the fundamental transformations that took place in the politics, economy, education, and cultural life of Bengal at the end of the eighteenth and the beginning of the nineteenth centuries. This is the part of India where British colonialism first covered extensive territory, and where many of the political and intellectual reactions to the colonial situation, and to other forces of globalization, would start. Secondly, it provides an introduction to the life and work of Rammohun Roy, situating this great intellectual in relation to the transformative period of India’s history called the ‘Bengal renaissance’. Roy was perhaps the most important figure in the transmission of religious and philosophical ideas between India and the Western world in the early nineteenth century. Rammohun Roy, although critical of a number of socially undesirable practices, never rejected Hinduism, showing his contemporaries that one can indeed be a Hindu in a modern and international environment.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"64 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129818023","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0009
Kathinka Frøystad
One of the latest transformations of Hinduism concerns the appropriation of Western New Age influences, which in the 1990s and 2000s gave rise to a burgeoning spiritual field dominated by urban middle-class Hindus. This chapter discusses its growth and fuzzy contours and analyses its rapid growth. Drawing on psychology-inspired social theory, the chapter argues that the rapid societal changes brought about by the liberalization of India’s economy created a demand for self-development techniques that facilitated adjustment to these changes, some of which were spiritualized in the guru movements that began to mushroom. Cultivating a New Age emphasis on human oneness in a country as hierarchical and multi-religious as India makes Indian New Age stand out in at least two respects. First, by the friction between oneness, class-stratified organization, and religious philanthropy, here conceptualized as ‘patrimonial oneness’. And, secondly, by its self-conscious effort to bridge religious boundaries, though religious cosmopolitanism was difficult to accomplish in practice.
{"title":"Hinduism and New Age","authors":"Kathinka Frøystad","doi":"10.1093/OSO/9780198790839.003.0009","DOIUrl":"https://doi.org/10.1093/OSO/9780198790839.003.0009","url":null,"abstract":"One of the latest transformations of Hinduism concerns the appropriation of Western New Age influences, which in the 1990s and 2000s gave rise to a burgeoning spiritual field dominated by urban middle-class Hindus. This chapter discusses its growth and fuzzy contours and analyses its rapid growth. Drawing on psychology-inspired social theory, the chapter argues that the rapid societal changes brought about by the liberalization of India’s economy created a demand for self-development techniques that facilitated adjustment to these changes, some of which were spiritualized in the guru movements that began to mushroom. Cultivating a New Age emphasis on human oneness in a country as hierarchical and multi-religious as India makes Indian New Age stand out in at least two respects. First, by the friction between oneness, class-stratified organization, and religious philanthropy, here conceptualized as ‘patrimonial oneness’. And, secondly, by its self-conscious effort to bridge religious boundaries, though religious cosmopolitanism was difficult to accomplish in practice.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"432 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115921981","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0006
T. Ramachandran
This chapter investigates the production, deployment, and interpretation of Hindu images, beginning in the nineteenth century, involving the interaction of non-Hindus and Hindus with the image in the Indian context and its eventual travel to the United States and the United Kingdom. Through processes of sacralization, politicization, display, appropriation, commoditization, and protest at various points in history, the Hindu image has been signified and resignified by Hindus and non-Hindus alike. Hindu images serve a multitude of purposes—functioning simultaneously, interdependently, and independently in the religious, social, political, artistic, and commercial realms. While the image of the god/goddess plays numerous roles, this chapter focuses on the image as mūrti, idol (in a pejorative sense), political symbol, art, and commodity.
{"title":"Mūrti, Idol, Art, and Commodity","authors":"T. Ramachandran","doi":"10.1093/OSO/9780198790839.003.0006","DOIUrl":"https://doi.org/10.1093/OSO/9780198790839.003.0006","url":null,"abstract":"This chapter investigates the production, deployment, and interpretation of Hindu images, beginning in the nineteenth century, involving the interaction of non-Hindus and Hindus with the image in the Indian context and its eventual travel to the United States and the United Kingdom. Through processes of sacralization, politicization, display, appropriation, commoditization, and protest at various points in history, the Hindu image has been signified and resignified by Hindus and non-Hindus alike. Hindu images serve a multitude of purposes—functioning simultaneously, interdependently, and independently in the religious, social, political, artistic, and commercial realms. While the image of the god/goddess plays numerous roles, this chapter focuses on the image as mūrti, idol (in a pejorative sense), political symbol, art, and commodity.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"71 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124754475","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/oso/9780198790839.003.0016
David N. Gellner, C. Letizia
Since its creation in the mid-eighteenth century, the state of Nepal has claimed to be Hindu. This chapter describes how the assertion of Nepal’s Hindu identity became an explicit and politicized state strategy from 1960 to 1990. The definition of the state as Hindu was increasingly challenged after 1990, culminating in the declaration of secularism in the aftermath of the civil war (1996–2006). The dominant position of Hindu high castes (Bahuns and Chhetris) has remained, however, and support for a Hindu state remains high. This support is sustained by recurrent arguments, many borrowed from India, that reposition the Hindu majority as an embattled community. The new constitution of 2015 reflects conflicting understandings of and struggles over secularism. It simultaneously institutionalizes a clear shift in the understanding of Hinduism. Hinduism is today beginning to be conceptualized as one religion among equals, and a personal choice, rather than as a collective and inherited identity.
{"title":"Hinduism in the Secular Republic of Nepal","authors":"David N. Gellner, C. Letizia","doi":"10.1093/oso/9780198790839.003.0016","DOIUrl":"https://doi.org/10.1093/oso/9780198790839.003.0016","url":null,"abstract":"Since its creation in the mid-eighteenth century, the state of Nepal has claimed to be Hindu. This chapter describes how the assertion of Nepal’s Hindu identity became an explicit and politicized state strategy from 1960 to 1990. The definition of the state as Hindu was increasingly challenged after 1990, culminating in the declaration of secularism in the aftermath of the civil war (1996–2006). The dominant position of Hindu high castes (Bahuns and Chhetris) has remained, however, and support for a Hindu state remains high. This support is sustained by recurrent arguments, many borrowed from India, that reposition the Hindu majority as an embattled community. The new constitution of 2015 reflects conflicting understandings of and struggles over secularism. It simultaneously institutionalizes a clear shift in the understanding of Hinduism. Hinduism is today beginning to be conceptualized as one religion among equals, and a personal choice, rather than as a collective and inherited identity.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"24 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"131211200","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0014
W. Menski
Covering the colonial period and modern India, this examination of the complex relationship between law and religion focuses on the impacts of state legal regulation of Hindu law in India. A key question in this chapter is to what extent colonial and postcolonial legal interventions over time have turned ‘Hindu law’ into something far removed from the lived realities of India’s Hindu population. As many Hindus of various kinds in India continue to live by customary norms and ethics, rather than following modern state law, significant discrepancies between the formal law and the ‘living law’ of Hindus are manifest, forcing the law to adjust to society, rather than driving its development. This indicates that ‘the right law’ for India today is a culture-specific, deeply pluralist construct with Hindu elements, a hybrid entity continuously challenged to prove that it is a ‘good law’.
{"title":"Hindu Law in Modern Times","authors":"W. Menski","doi":"10.1093/OSO/9780198790839.003.0014","DOIUrl":"https://doi.org/10.1093/OSO/9780198790839.003.0014","url":null,"abstract":"Covering the colonial period and modern India, this examination of the complex relationship between law and religion focuses on the impacts of state legal regulation of Hindu law in India. A key question in this chapter is to what extent colonial and postcolonial legal interventions over time have turned ‘Hindu law’ into something far removed from the lived realities of India’s Hindu population. As many Hindus of various kinds in India continue to live by customary norms and ethics, rather than following modern state law, significant discrepancies between the formal law and the ‘living law’ of Hindus are manifest, forcing the law to adjust to society, rather than driving its development. This indicates that ‘the right law’ for India today is a culture-specific, deeply pluralist construct with Hindu elements, a hybrid entity continuously challenged to prove that it is a ‘good law’.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"44 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122766996","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/oso/9780198790839.003.0010
H. Scheifinger
Technological change is a fundamental element of modernity, and an exploration of modern Hinduism must take seriously the role of technology in religious transformation. While the nineteenth century saw the introduction of the printing press as a new tool for mass mobilization, the Internet has become the technological platform for religious innovation and transformation since the last decade of the twentieth century. This chapter gives an introduction to the topic of Hinduism online. It starts by giving a brief overview of the short history of Hinduism online, with the first movements and temples establishing a presence on the World Wide Web from the mid-1990s. Focusing on the core concept of pūjā, the chapter argues that online Hinduism and the wider Hindu tradition are so closely linked that it makes little sense to see the online and the offline as separate realms. In fact, online Hinduism is an integral part of contemporary Hinduism, and the Internet has already spurred interesting questions and dilemmas of theology and religious authority in the Hindu tradition and will certainly continue to do so.
{"title":"Online Hinduism","authors":"H. Scheifinger","doi":"10.1093/oso/9780198790839.003.0010","DOIUrl":"https://doi.org/10.1093/oso/9780198790839.003.0010","url":null,"abstract":"Technological change is a fundamental element of modernity, and an exploration of modern Hinduism must take seriously the role of technology in religious transformation. While the nineteenth century saw the introduction of the printing press as a new tool for mass mobilization, the Internet has become the technological platform for religious innovation and transformation since the last decade of the twentieth century. This chapter gives an introduction to the topic of Hinduism online. It starts by giving a brief overview of the short history of Hinduism online, with the first movements and temples establishing a presence on the World Wide Web from the mid-1990s. Focusing on the core concept of pūjā, the chapter argues that online Hinduism and the wider Hindu tradition are so closely linked that it makes little sense to see the online and the offline as separate realms. In fact, online Hinduism is an integral part of contemporary Hinduism, and the Internet has already spurred interesting questions and dilemmas of theology and religious authority in the Hindu tradition and will certainly continue to do so.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126988420","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0007
Gayatri Chatterjee
This chapter looks at how issues of modernity and Hinduism have been treated in a key modern medium: film. Chatterjee looks closely at several important Indian films that all reveal changing ideas on the place of Hinduism in modern India. Several of these films are historical. For instance, Rammohun Roy, the subject of Killingley’s chapter, is the hero in the 1965 film bearing his name. It shows the reformer as an enlightened man fighting social ills, insisting that Hinduism should exist peacefully with Islam. According to Chatterjee, the portrayal also glosses over several other, and important, aspects of his life. The social and religious movements of the nineteenth and early twentieth centuries inspired a large body of Indian films in the early decades of Indian cinema, and these are one of the main foci of Chatterjee’s chapter.
{"title":"Indian Cinema and Modern Hinduism","authors":"Gayatri Chatterjee","doi":"10.1093/OSO/9780198790839.003.0007","DOIUrl":"https://doi.org/10.1093/OSO/9780198790839.003.0007","url":null,"abstract":"This chapter looks at how issues of modernity and Hinduism have been treated in a key modern medium: film. Chatterjee looks closely at several important Indian films that all reveal changing ideas on the place of Hinduism in modern India. Several of these films are historical. For instance, Rammohun Roy, the subject of Killingley’s chapter, is the hero in the 1965 film bearing his name. It shows the reformer as an enlightened man fighting social ills, insisting that Hinduism should exist peacefully with Islam. According to Chatterjee, the portrayal also glosses over several other, and important, aspects of his life. The social and religious movements of the nineteenth and early twentieth centuries inspired a large body of Indian films in the early decades of Indian cinema, and these are one of the main foci of Chatterjee’s chapter.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"19 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"121961776","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-06-27DOI: 10.1093/OSO/9780198790839.003.0011
V. Sinha
A key characteristic of modern Hinduism has been its interaction with forces of globalization. This interface has produced creative expressions of the religion globally. This chapter outlines the global movement of Indians (and Hindus) from the colonial period onwards and focuses on their everyday lives to reveal how Hindu religiosities have been reconfigured in new locales. Specifically, devotional Hinduism—seen in the persistence of domestic worship, growth of Hindu temples, and enactment of festivals and processions—has marked the life of overseas Hindu communities. In diasporic spaces, popular Hinduism is defined by religious syncretism and hybridity in a liberal approach to deities, symbols, philosophies, and ritual practices associated with non-Hindu religious traditions. An inclusive and plural notion of ‘Hindu diaspora’ needs to attend to more than ‘Indian’ variations of Hinduism abroad and to focus also, for example, on Sri Lanka and Nepalese diasporic Hindu experiences.
{"title":"Modern Hindu Diaspora(s)","authors":"V. Sinha","doi":"10.1093/OSO/9780198790839.003.0011","DOIUrl":"https://doi.org/10.1093/OSO/9780198790839.003.0011","url":null,"abstract":"A key characteristic of modern Hinduism has been its interaction with forces of globalization. This interface has produced creative expressions of the religion globally. This chapter outlines the global movement of Indians (and Hindus) from the colonial period onwards and focuses on their everyday lives to reveal how Hindu religiosities have been reconfigured in new locales. Specifically, devotional Hinduism—seen in the persistence of domestic worship, growth of Hindu temples, and enactment of festivals and processions—has marked the life of overseas Hindu communities. In diasporic spaces, popular Hinduism is defined by religious syncretism and hybridity in a liberal approach to deities, symbols, philosophies, and ritual practices associated with non-Hindu religious traditions. An inclusive and plural notion of ‘Hindu diaspora’ needs to attend to more than ‘Indian’ variations of Hinduism abroad and to focus also, for example, on Sri Lanka and Nepalese diasporic Hindu experiences.","PeriodicalId":186182,"journal":{"name":"The Oxford History of Hinduism: Modern Hinduism","volume":"29 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-06-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132610827","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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