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Nidān, Volume 4, No. 2, December 2019, Pp. 151-155 ISSN 2414-8636 151 Book Review Dandekar, Deepra

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Nidān, Volume 4, No. 2, December 2019, Pp. 151-155 ISSN 2414-8636 151 Book Review Dandekar, Deepra Nidān, Volume 4, No. 2, December 2019, pp. 151-155 ISSN 2414-8636 Book Review Dandekar, Deepra. (2019) The Subhedar’s Son. A Narrative of Brahmin-Christian Conversion from Nineteenth-century Mahrashtra. New York: Oxford University Press. [ISBN 978-0-19091-405-9] Hard Copy. Pages i-xliv+222. Deepra Dandekar’s annotated translation of The Subhedar's Son, a novel published in 1895 by the Reverend Dinkar Shankar Sawarkar in Marathi as Subhedārachā Putra, is an outstanding contribution to the literature on Hindu conversion to Christianity. The book relates the story of the 1849 conversion of Sawarkar’s father, Shankar Nana (1819-1884), a Brahmin Hindu, at the Church Missionary Society (CMS) in Nasik in northern Maharashtra. The Reverend Nana was an early Brahmin convert of the CMS and served the mission and the Anglican Church for over four decades as a priest, catechist, evangelist and Marathi teacher. His conversion took place at a key historical moment, when power was being transferred from the Maratha Empire to the British administration, and the novel reveals the profound social, cultural and religious changes taking place in Maharashtra around this time. This is a story of an individual conversion but it provides insight more generally into the journey of a Brahmin to conversion, and the experiences of those who were a product of different faiths, caste, and (Marathi) identity, trying to live a Christian life. I could not help but approach this review of Dandekar’s fascinating and insightful study from a South African perspective as so much of it resonates with research being done on Hindu conversions to Christianity (of the Pentecostal variety) in South Africa. As Pratap Kumar (2016) has pointed out, Hindus who convert to Christianity in South Africa are ‘commonly perceived to belong to a lower order of society’ who hope that ‘conversion would bring them from being lower-caste groups to social equality.’ But, Kumar continues, ‘no significant change in social identity was visible’ and ‘a new social identity … did not seem to have come to fruition. Old social disparities continue to plague the local Indian community.’ Converts are seen to be of lower class (with remnants of caste consciousness), and are viewed as not only ‘poor but also socially inferior.’ Convertees are also deemed not to belong to linguistic organisations (Tamil, Telugu, Hindi) which are inherently Hindu. Though set in the nineteenth century, Dandekar’s study has powerful present-day relevance and raises pertinent questions related to conversion, transformation and identity. The broader context for this study is the colonial encounter in South Asia from the eighteenth century, one of the consequences of which was the arrival of Christian missions and conversions to Protestant Christianity (which dominated the religious field amongst Marathi Christianity) (p. vii). The new faith emphasised individual religious faith, as opposed to the communal nature of existing religious practices. Converts engaged in various forms of ‘life-writing’, ranging from pamphlets to journal articles and autobiographies, to relate their personal experience of conversion. These have proved an invaluable resource to understand this phenomenon. Many of these publications were written in the vernacular, and were subsequently translated into 151 Vahed / Book Review European languages by missions and distributed in India and Europe, to demonstrate the “success” of mission work and inspire others to convert. For the locals, the works served a broader purpose. Vernacular Christian literature, as Dandekar points out, was interconnected, as ‘vernacular Christian writings borrowed concepts and experiences across biographies and narratives to highlight topical subjects…. They serve to produce a Christian community, the leaders of which became hagiographically inscribed with the help of witnesses’ (pp. 18-19). Dandekar places great store in vernacular life writing. For her, autobiography is ‘the only available research method for exploring individual and historical objectives underlying religious transformations and conversation …. It is the only research method that goes to the bone of transformative personal experience’ (p. xiv). While there is no doubt that autobiographies and biographies are extremely valuable, they should not be accepted uncritically since such accounts may be psychologically or factually inaccurate, whether by design or accident. This is not to detract from their value but simply to be alert that, like all historical sources, such sources should be used judiciously. Dandekar does acknowledge this. The Reverend Sawarkar was very young when his father died and in Dandekar’s analysis, it is likely that he drew from the works of other converts (p. 21). What we have, then, is in part the experience of an individual, but it also reflects the experiences of converts more generally. Dandekar suggests that these life-writings do not aim to ‘establish historical veracity or ratify the empiricism of first-generation Christian witnesses…. Their aim instead lay in preserving the role of Christian identity within vernacular religious literature that provided the Christian community with authenticity and a Brahmin and upper caste legacy’ (p. 18). Another important methodological issue raised in this study is what it means to be an insider in terms of writing a critical study. The author of the novel is Dandekar’s great grandfather. Dandekar is herself from a convert family, and raises the question of whether she should be writing academically about conversion (p. ix). She points out that ‘Personal association with the subject of research’ is an issue that ‘haunts postcolonial researchers, even though this question has an internal catch. It is obvious that research from without and above cannot replace a history of experience written from within and below; as advocates who are critical of the latter could hardly be supporting the cause of inadequate research’ (p. ix). While the study is balanced and Dandekar tries to manage the material in a measured way, at times she does labour the point of the personal pain and injustices suffered by converts when the material that is presented speaks for itself and her strong interventions are not necessary, and perhaps even detract from the original writings. This comprehensive study explores the socio-political context of mid-nineteenth century Maharashtra, and provides summaries of the biographies of both the reverends, as well as the various perspectives framing the book. The story is captivating, in part because of the way in which it is written as a conversation and is filled with romance as well as conflictual family and social relationships as a result of religious and political transformation. The study underscores the difficulties experienced by converts, in this case a first generation upper-caste Hindu. Conversion played an important role in Indian society historically, especially following the arrival of missionaries, as it impacted on caste identity, on the emergence of Hindu nationalism, and the rise of Hindu reformist 152 Nidān, Volume 4, No. 2, December 2019, pp. 151-155 ISSN 2414-8636 groups in the late nineteenth century as they took up the challenge posed by missions. The conversion of Brahmins caused particular angst as they were upper caste and seen to carry the ‘sacred’ duty of protecting Sanātan Dharma and Hinduism. Not surprisingly then, converting to Christianity was viewed as not only a dereliction of this duty and treacherous to the faith, but also as being responsible for causing ‘rupture’ in the family and community (p. viii). By and large, convertees faced social exclusion and ‘guilt’ for rupturing the community, even though the idea of a Brahmin or Marathi community was itself a myth. This story is thus one of ‘religious, cultural, literary, nationalist, and genealogical activity—a penumbra constituted by the pain and shame of discrimination and racialization, woven around diverse individual truths resulting from ordinary but transformative individual piety’ (p. xiii). The key questions that Dandekar is concerned with, are ‘How can Christians be Marathi (how could I be Marathi if I were Christian?) and why did Brahmins need to convert at all if they were really Brahmins?’ (p. xiii). Hindus in Maharashtra believed that conversions were not an act of free will but were forced, and were therefore not genuine, a perspective that Dandekar is dismissive of. The conversion of Brahmins presented a special problem since the narrative, as in South Africa, was that only Dalits (outcastes) and the poor converted because they ‘gained money and status from the mission and escaped caste oppression.’ Upper caste Hindus could not have ‘abandoned Hinduism and had nothing to gain from it.’ Dandekar argues that this perspective goes against the evidence of voluntary Hindu conversion and is ‘disrespectful’ of Dalit conversion (p. xiii). Following an excellent ‘Preface’, where Dandekar outlines the broader issues surrounding her study, the chapter titled ‘Introducing the Novel,’ summarises the main themes of Marathi Christian literature during the colonial period, which provide the broader context against which to read The Subhedar’s Son. This chapter discusses the various forms of vernacular Christian writings that examine things such as gender, feminism, religious conversion, and the anti-colonial potential of Christian piety. As reflected in the writings of the Reverend Dinkar Shankar, higher caste converts were also anti-Muslim,
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