A free open access ebook is available upon publication. Learn more at www.luminosoa.org. The Emergence of Modern Hinduism argues for the importance of regional, vernacular innovation in processes of Hindu modernization. Scholars usually trace the emergence of modern Hinduism to cosmopolitan reform movements, producing accounts that overemphasize the centrality of elite religion and the influence of Western ideas and models. In this study, the author considers religious change on the margins of colonialism by looking at an important local figure, the Tamil Shaiva poet and mystic Ramalinga Swami (1823–1874). Weiss narrates a history of Hindu modernization that demonstrates the transformative role of Hindu ideas, models, and institutions, making this text essential for scholarly audiences of South Asian history, religious studies, Hindu studies, and South Asian studies.

This book critically assesses recent debates about the colonial construction of Hinduism. Increasingly scholars have come to realise that the dominant understanding of Indian culture and its traditions is unsatisfactory. According to the classical paradigm, Hindu traditions are conceptualized as features of a religion with distinct beliefs, doctrines, sacred laws and holy texts. Today, however, many academics consider this conception to be a colonial ‘construction’. This book focuses on the different versions, arguments and counter-arguments of the thesis that the Hindu religion is a construct of colonialism. Bringing together the different positions in the debate, it provides necessary historical data, arguments and conceptual tools to examine the argument. Organized in two parts, the first half of the book provides new analyses of historical and empirical data; the second presents some of the theoretical questions that have emerged from the debate on the construction of Hinduism. Where some of the contributors argue that Hinduism was created as a result of a western Christian notion of religion and the imperatives of British colonialism, others show that this religion already existed in pre-colonial India; and as an alternative to these standpoints, other writers argue that Hinduism only exists in the European experience and does not correspond to any empirical reality in India. This volume offers new insights into the nature of the construction of religion in India and will be of interest to scholars of the History of Religion, Asian Religion, Postcolonial and South Asian Studies.

Drawing on a large body of previously untapped literature, including documents from the Church Missionary Society and Bengali newspapers, Brian Pennington offers a fascinating portrait of the process by which "Hinduism" came into being. He argues against the common idea that the modern construction of religion in colonial India was simply a fabrication of Western Orientalists and missionaries. Rather, he says, it involved the active agency and engagement of Indian authors as well, who interacted, argued, and responded to British authors over key religious issues such as image-worship, sati, tolerance, and conversion.

Who Invented Hinduism? presents ten masterly essays on the history of religious movements and ideologies in India by the eminent scholar of religious studies, David N. Lorenzen. Stretching from a discussion on the role of religion, skin colour and language in distinguishing between the Aryas and the Dasas, to a study of the ways in which contact between Hindus, on the one hand, and Muslims and Christians, on the other, changed the nature of the Hindu religion, the volume asks two principal questions: how did the religion of the Hindus affect the course of Indian history and what sort of an impact did the events of Indian history have on the Hindu religion. The essays cast a critical eye on scholarly Arguments which are based as much on current fashion or on conventional wisdom as on evidence available in historical documents. Taking issue with renowned scholars such as Louis Dumont, Romila Thapar, Thomas Trautmann and Dipesh Chakrabarty on some central conceptions of the religious history of India, Lorenzen establishes alternative positions on the same through a thorough and compelling look at a vast array of literary sources. Touching upon some controversial arguments, this well-timed and insightful volume draws attention to the unavoidably influential role of religion in the history of India, and in doing so, it creates a wider space for further discussion focusing on this central issue.

In a tightly woven narrative, historian of modern India Amiya P. Sen traces the shifting self-understanding of Hindus in the light of the many challenges posed by the British colonial encounter, offering an accessible yet analytically rich book on the birth and development of modern Hinduism, which will be of interest to students and the interested general reader alike. Change has been endemic to Hindu cultural life from its inception. It was nevertheless in the modern era, with the advent of British colonial rule in India, that this change had its most far-reaching consequences, profoundly shaping the landscape of Hinduism as we encounter it today. In Colonial Hinduism: An Introduction, Amiya P. Sen charts this many-layered historical process in a refreshingly accessible narrative. Over seven chapters, this book traces the shifting self-understanding of the Hindus in the light of new challenges posed by the West. This encounter brought forth a new Hindu consciousness that was prepared to critique India’s perceived past irrationalities and superstitions but also reject what it took to be the excesses of the materialistic West. Over the years, a surging Hindu nationalism and anti-colonial sentiment sought to counter the material advances of the West with the self-acclaimed spiritual excellence of India in order to to secure for India a rightful place within global civilisation. In time, however, Hindu nationalism produced its own excesses, the ramifications of which India is still contending. Colonial Hinduism: An Introduction fulfils the long standing need for an accessible yet analytically rich book on the birth and development of modern Hinduism, which will be of interest to students and the interested general reader alike. OXFORD CENTRE SERIES: Colonial Hinduism: An Introduction is part of The Oxford Centre for Hindu Studies Mandala Publishing Series. This book joins other accessible texts on Hindu Studies authored by expert scholars, including The Bhagavad Gita: A New Translation and Study Guide; The Hindu Temple and Its Sacred Landscape; and Women in the Hindu World. EXPERT AUTHOR: Amiya P. Sen, PhD, is a historian with an interest in the intellectual and cultural history of modern India. Sen has been Agatha Harrison Fellow at the University of Oxford, Shivdasani Fellow at the Oxford Centre for Hindu Studies, Heinrich Zimmer Chair at the University of Heidelberg, and Fellow at the Indian Institute of Advanced Study, Shimla, and the Nehru Memorial Museum & Library, New Delhi, He has served the Universities of Delhi, Visva Bharati, Santiniketan, and Jamia Millia Islamia, New Delhi. EDUCATION AID: With the integration of discussion questions, suggested further reading, glossary of terms, and images throughout, this book serves as a comprehensive resource for both classwork and independent study of modern Hinduism.

A bold retelling of the origins of contemporary Hinduism, and an argument against the long-established notion of religious reform. By the early eighteenth century, the Mughal Empire was in decline, and the East India Company was making inroads into the subcontinent. A century later Christian missionaries, Hindu teachers, Muslim saints, and Sikh rebels formed the colorful religious fabric of colonial India. Focusing on two early nineteenth-century Hindu communities, the Brahmo Samaj and the Swaminarayan Sampraday, and their charismatic figureheads—the “cosmopolitan” Rammohun Roy and the “parochial” Swami Narayan—Brian Hatcher explores how urban and rural people thought about faith, ritual, and gods. Along the way he sketches a radical new view of the origins of contemporary Hinduism and overturns the idea of religious reform. Hinduism Before Reform challenges the rigid structure of revelation-schism-reform-sect prevalent in much history of religion. Reform, in particular, plays an important role in how we think about influential Hindu movements and religious history at large. Through the lens of reform, one doctrine is inevitably backward-looking while another represents modernity. From this comparison flows a host of simplistic conclusions. Instead of presuming a clear dichotomy between backward and modern, Hatcher is interested in how religious authority is acquired and projected. Hinduism Before Reform asks how religious history would look if we eschewed the obfuscating binary of progress and tradition. There is another way to conceptualize the origins and significance of these two Hindu movements, one that does not trap them within the teleology of a predetermined modernity.

Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted. He shows us how religion needs to be reinterpreted along the lines of cultural studies. Drawing on a variety of post-structuralist and post-colonial thinkers, such as Foucault, Gadamer, Said, and Spivak, King provides us with a challenging series of reflections on the nature of Religious Studies and Indology.