By Mathew N. Schmalz
Looks at Western understandings of South Asian religions and indigenous responses from precolonial to modern times.
concentrating on obstacles, appropriations, and resistances concerned about Western engagements with South Asian religions, this quantity considers either the pre- and postcolonial interval in India, Pakistan, and Bangladesh. It can pay specific awareness to modern controversies surrounding the research of South Asian religions, together with numerous students’ reflections at the contentious response to their very own paintings. different matters explored contain British colonial epistemologies, Hegel’s examine of South Asia, Hindu-Christian interactions in charismatic Catholicism and the canonization of Francis Xavier, feminist interpretations of the mummy of the Buddha, and theological controversies between Muslims in Bangladesh and Pakistan. through the use of the subjects of barriers, appropriations, and resistances, this paintings deals perception into the dynamics and variety of Western techniques to South Asian religions and the indigenous responses to, involvements with, and affects on them.
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Additional info for Engaging South Asian Religions: Boundaries, Appropriations, and Resistances (SUNY Series in Hindu Studies)
Yet, the interaction of disciplines with one another, their mutual reinforcement of the scientific method, and their reliance on the data collected by each other would deepen the sense of the legitimation of the social categories upon which they relied. The census would be expanded to satisfy the demands of this growing matrix of knowledge, increasing the categories for social statistical analysis even as they reinscribed the oldest of them: religion. CONCLUSION: THE MATRIX OF EPISTEMOLOGIES The developments since the census of 1872 demonstrates the slow evolution of this epistemic regime that promoted the interrelation of a variety of intellectual disciplines such as demographics, linguistics, ethnology, and archaeology.
C. 1923. Census of India, 1921. Vol. VII: Bihar and Orissa; Part I: Report. Patna, India: Superintendent, Government Printing, Bihar and Orissa. S. Macdonald. 1910. India. In Our Church’s Work in Bengal. Edinburgh, UK: Oliphant, Anderson & Co. van der Veer, Peter. 2001. Imperial Encounters: Religion and Modernity in India and Britain. : Princeton University Press. This page intentionally left blank. 2 T HE R EPETITION OF PAST I MPERIALISMS Hegel, Historical Difference, and the Theorization of Indic Religions* ARVIND MANDAIR EXHUMING HEGEL IN LIGHT OF THE “RETURN OF RELIGION”: THE CULTURAL BIAS OF THEORY W hy is it that despite the recent proliferation of postcolonial critiques of Indology, its modern successors such as the history of religions and area studies— disciplines that are supposedly more open to the challenges of diversity and the particular—continue to reconstitute past imperialisms, such as the hegemony of theory, as specifically Western and/or the division of intellectual labor between universal and particular knowledge formations?
Notwithstanding the numerous recent exorcisms of Hegel, this chapter argues for a re-examination of Hegel’s texts on India and Indian religion, specifically his Lectures on the Philosophy of Religion (LPR). For it is this volume, rather than the more widely read LPH, that not only anticipates the emergence of the concept of area studies or formations such as South Asian religions but also provides the conceptual matrix which keeps these disciplines safely protected from theoretical movements in religious studies.