Provincial Hinduism

Provincial Hinduism explores intersecting religious domains of a medium-sized Indian city. Temples and Sufi shrines, the dynamics of caste and class, and specifically modern gurus and movements are described in a Hindu world that has experienced impacts of globalization but is still close to its traditional roots.

In examining religion and community in Gwalior, 'Provincial Hinduism' explores the religious world of an ordinary Indian city - one that has experienced some impacts of globalization but is still close to its traditional roots. Focused on a number of related examples, it offers explanations of standard Indological topics as needed.

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.

An introduction to the Study of Hinduism (1893) presented some of the salient features of this great tradition in a very befitting manner and still today those aspects of Hinduism are highly relevant. He presented Hinduism in such a manner that removed misconceptions of ages. It showed that Hindus are neither superstitious nor idolators, as the terms were understood by the Christian. This book conclusively proved that Hinduism is the most tolerant of all organizations, and that it is prepared to receive any truth from any sources. The author was of opinion that Hinduism may assimilates even Christianity or Mohammedanism, if the votarist of these religions conform to its custom. Thus, when Raja Ram Mohan Roy attempted to create a Brahma Dharma to oppose the Christians, Guru Prosad Sen suggested that how one will attack a religion which will any thing that is good, and reject anything that is bad? This makes Hinduism the most progressive and vigorous of all religious faith. Thus, Hinduism is capable of more important modifications, if those who press reforms and go to work cautiously and with patience.

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. Learn more at www.luminosoa.org.

Challenges the monolithic view of Hindusim in the nineteenth century, and instead offers a vision of India that contains a rich multiplicity of Hinduisms, women’s stories, and cultural histories. In her introduction to Hindu Pasts—which showcases her work as a scholar of social, literary, and religious history—Vasudha Dalmia outlines the central ideas which thread her writings: first, to understand in greater historical depth the relationship between body language, religion, and society in India, as well as the ever-changing role of its religious and social institutions; second, to recognize that the Hindu tradition, which colonials and nationalists tend to see as monolithic, is in fact a multiplicity of distinct and semi-autonomous strands.