Book Reviews 

began wrestling with “Hindu” Ward had really described Bengali realities, a consensus of opinion had realities, and even then was very selec- Book developed. Oddie summarizes that tive in the midst of massive diversity. “the Orientalists thought of (Most striking is Oddie’s clear evi- Reviews as an all- unified phenomenon, dence presented from Ward’s journal based on and still controlled, that he understood the Khartabhaja Imagined Hinduism: British policed and enforced by brahmans” anti-brahman, anti-idolatry, theistic Protestant (pg. 100). True religion was found in (devotional) movement; “as Constructions of Hinduism, 1793– texts (Sanskrit), and “pantheism” was he was so intent on demonizing ‘the the basic philosophy of this imagined other,’ he could hardly afford to dwell 1900, by Geoffrey A. Oddie (New textual Hindu religion. for too long on Kartabhaja virtues, on Delhi/London: SAGE Publications, their monotheism, rejection of caste 2006, pp. 375) Oddie seeks information on the train- ing in Britain of 19th century mis- and love of one another!”) So a bias towards the dominant paradigm long —reviewed by H. L. Richard sionaries; most noteworthy is a focus on language, which led to dependence triumphed over empirical evidences here is after arrival in India on (usually) against this unified Brahmanical T no end in Brahman informants (language teach- system. (Ironically, one of the chief sight to aca- ers), who encouraged the self-aggran- complaints against “Hinduism” was its demic discus- dizing view of Brahmanical influence internal contradictions; but there was sions of the on “Hinduism.” never a unified system within which validity and contradictions could exist.) (if valid at all) One of Oddie’s central insights is how missionary students of Hinduism were Reality finally impinged on this meaning of imagined Hinduism of the early 19th “Hinduism.” in a unique position, forerunners of later anthropologists, as many of them faced, century. Despite the longevity of the Christian dominant paradigm (particularly in academics confused by the seem- described and analyzed the practical religion of the people of India. But the popular motivational missionary lit- ing cacophony emanating from erature, which is also analyzed), many Indological studies now have at textual orientation of scholars impacted them as well, and Oddie sees Carey as moved away from the idea hand a brilliant introduction to the of a monolithic brahman-dominated debate based on the history of British one who moved away from the “experi- ential” to the “textual” approach, clearly “Hinduism.” Oddie gives a lengthy Protestant missionary discussions explanation for why the “pantheistic” of “Hinduism.” a move in the wrong direction. William Ward’s massive and influential volumes view of Hinduism held on so long Geoffrey Oddie (Honorary were even worse: when so much evidence was against it; Research Associate, Department but that this view still has proponents Ward picked up and promoted the of History, University of Sydney, in some circles today is quite astonish- idea of Hinduism. Indian “pagan- ing. One of the reasons Australia) does not propose a solu- ism,” “the Hindu religion” or “Hindu tion for this conundrum; rather he superstition” was now, quite simply, is that missionaries may have placed analyzes one particular aspect of “Hindooism.” Furthermore, for Ward undue emphasis on pantheism the root of the problem. Precursors especially, “Hindooism” was a word for partly because of their ignorance to the British Protestant mission- “the Hindu other,” for everything that of bhakti (loving devotion to a per- ary analysts of “Hinduism” are was evil and different from . sonal god) or failure to see it as a introduced and discussed at some Indeed, in helping to popularize the distinctive tradition. There was, in- depth; these are European travelers, term he helped develop a very valuable deed, comparatively little discussion Roman Catholic missionaries (de and effective weapon in the arsenal of of bhakti among European scholars Nobili, Dubois, etc.), south Indian Christian propaganda. As a result of its for the greater part of the nine- teenth century and it was only in the Protestant missionaries (Ziegenbalg increasing usage, English-speaking com- mentators were tempted more strongly 1880s and 1890s that Ramanuja’a in particular), British Protestant into stereotyping, oversimplification philosophy, “dualism,” and the ideas friends of missions (Charles Grant, and misunderstanding (pg. 179). implicit in bhakti movements appear Claudius Buchanan and Bishop to have received more systematic Heber) and the Orientalists. This “dominant paradigm” of Hinduism, attention (pg. 270). developed by the Serampore Trio, was By the time William Carey and guarded by Alexander Duff and many As the idea of Hinduism as panthe- William Ward in Serampore others. Evidences were at hand that ism came under attack, so did the

International Journal of Frontier Missiology 24:4 Winter 2007  Book Reviews

concept that it was a monolithic out that before academics in Britain and British support for modernist religion. Regional variations were began to talk of fulfillment it had been reforms ignited a sense of concern increasingly noted, as were differ- suggested and applied to various degrees that was easily communicated as ences between the faith and practices on Indian mission fields, again most the Christian system against the of the high and low castes. Robert notably by Robert Caldwell. Hindu system. Ironically, the sense Caldwell in the Tamil country was William Miller of Madras Christian of a unified Hinduism took root one who saw clearly and trusted College went a step further and pro- among Indians in just the same late what he saw. He is noteworthy for pounded the viewpoint that though nineteenth century decades when destroying the idea that Sanskrit Christ is one it is not necessary to think missionaries were realizing they had lay behind all Indian languages (in that the Christian religion is the only it all wrong, there really was no such his Comparative Grammar in 1856, true representation of his life and work unified Hinduism. although the truth of a Dravidian and way. The separation of Christ and Missionary thought about Hinduism language family did not originate Christianity was axiomatic even in had a lasting impact in Britain as with him (see pg. 99)); already in that time, with many recognizing the well, where popularist propaganda for 1840 he noted that need to preach Christ and not Western missions carried on the old paradigm It does not throw much light upon the Christianity or denominationalism. long after thinking missionaries Shanar [] religion to describe it But Miller went well beyond this, as had abandoned it. Oddie concludes as a form of Hinduism. It is no doubt Oddie summarizes: that this is Orientalism at its worst, equally deserving of the name with If individuals felt they should be bap- “Western misunderstanding and mis- most of the religions of India; but tized into the Christian church then treatment of the East” (David Smith’s as those religions are not only multi- baptism should occur, but, generally form, but mutually opposed, the use phrase, pg. 348). But missionaries speaking, there was no need for bap- of the common term “Hinduism” is had generally moved beyond this and tism as people drawn from all nations liable to mislead (pg. 285). are best understood as closer to what and communities could continue to de- today are described as anthropologists Yet, as Oddie shows, by 1874 Caldwell velop Christian ideas and ideals while rather than being textual scholars like was speaking on “The Relation of continuing to operate within their the classical Orientalists. Christianity to Hinduism;” the domi- existing communities, and without nant paradigm was too strong, and a a “shifting of camps.” It was, there- Oddie’s survey and analysis of new term had taken root. fore, the task of the church and of the the significant shift in nineteenth Christian colleges to diffuse Christ’s century missionary thought is full Underlying perspectives on teachings and ideals throughout the of insight, and his conclusions need “Hinduism” was a basic attitude, country so as to enable Hindus to fol- still to impact missionary thinking and whether one was sympathetic low Christ within their own particular about “Hinduism” today. This is or hostile played a large role in one’s tradition. It was this last point that an essential book for every serious view of “Hinduism.” As knowledge of was especially challenging for most student of the Hindu-Christian missionaries (pg. 315). Hinduism increased and the problems encounter and for every library of of maintaining a hostile perspective Oddie has a closing chapter addressing mission studies. became apparent, sympathetic views gender issues in missionary perspec- of Hinduism came to prominence in tives and practices, commending the The Oxford India Reader, Ed. the missionary community. careful work of missionary women Vasudha Dalmima and Heinrich Oddie summarizes three types of among Hindu women, and lamenting von Stietencron (New Delhi: Oxford approach to Hinduism. The first, that this was largely ignored by the University Press, 2007, pp. 397 + vi) dominant through the first half of leaders of missionary thought. —reviewed by H. L. Richard the nineteenth century, was “radical In his conclusion Oddie notes two displacement” (Kenneth Cracknell’s areas where the missionary perspec- cholarly wrestling with the term), “the belief that the purpose of tive on Hinduism had a great impact. S concepts of “Hindu” and mission was to wage war and de- Ironically, the first was on Hindu “Hinduism” continues, and this stroy Hinduism (the citadel of Satan) self-perspectives; the ideal of a unified collection of papers from symposia replacing it with what amounted to a national religion had an appeal to edu- of the Department of Indology and European version of Christianity” (pg. cated Hindus, and in a context where Comparative Study of Religions at 301). The second approach developed Hindu ways were often reproached and Tubingen University makes a signifi- in the second half of the nineteenth abused there was a natural defen- cant contribution to the discussion. century, which was Christianity as the siveness. Political action against sati There is a particular focus on Hindu fulfillment of Hinduism. Oddie points

International Journal of Frontier Missiology Book Reviews 

Nationalism, the new syndicated analysis of an 11th century south Indian Partha Chatterjee. He demonstrates Hinduism of the right wing which Saiva text ands its variety of exclusive that Hindu nationalism is based on a seeks to minimize cultural space for theology. This text places a strong simplistic and flawed historiography, the Indian Muslim and Christian. emphasis on conversion to Saivism, and particularly in relation to the centuries of Islamic rule. The impact of drama, The papers are various aspects of that are evaluated and particularly the depictions of gods and in four sec- discussed, particularly the European heroes, on the development of Hindu tions; historical failure to notice this striking exclusivism nationalism is discussed in Anuradha perspectives; of various of the Hindu sampradayas. Kapur’s chapter. the changing The third historical paper by Vasudha face of religious Dalmia similarly focuses on exclusiv- Five papers on the use of “Hindu” in authority; law, ist Hindu claims, this time in the political contexts conclude the book. history, and the late 19th century of the Richard Burghart considers the case nationalization of Pustimarg in Varanasi, as articulated of Nepal, and the shifting meanings Hinduism; and by Hariscandra (1850-1885). This is of the term Hindu over the centuries the category “Hindu” in political the heart of the colonial era, and this that Nepal has claimed to be a Hindu discourse. Each paper individually paper is a fascinating portrayal of the kingdom. Veena Das considers the speaks clearly against the Orientalist ideological battles between missionaries, meaning of Hindu in the discourse quest for an essential Hinduism, and Orientalists, Hindu reformers, and the of militant Sikhs, who see Hindus as the volume as a whole demonstrates defenders of the ancient sampradayas, the “other” who highlight their own beyond dispute that “Hindu” and all contesting for a definitive under- strengths. Christophe Jaffrelot outlines “Hinduism” must be used to refer to standing of “Hinduism.” the history of the Vishva Hindu Parishad, showing the weaknesses plural and diverse phenomena if the The following section on changing aspects in their effort to unite Hindus, and terms are to be used with any refer- of religious authority also has three papers demonstrating both how modern and ence to reality. on three sampradayas. Angelika Malinar how mimetic of the Semitic religions The three papers on the historical looks at the claims that Shankaracharya their program is. Gyanendra Pandey section analyze three major sam- and his successors in Advaita Vedanta are analyzes the appeal of “Hindu history,” pradayas (literally,“traditions;” jagadgurus, the authoritative teachers of the fallacious concept that there is a akin to Christian “denomina- the world. Robert Zydenbos studies the distinct history of Hindus that can be tions”) and how distinctive their south Indian Vaishnavism of Madhva separated from general Indian history traditions are. The first paper by (Dvaita Vedanta) and his critique of and particularly from Muslim history. Friedhelm Hardy focuses on a Tamil Advaita. Wilhelm Halbfass writes on He particularly focuses on Ayodhya Vaishnava text, the Acaryahrdayam, “practical Vedanta,” the title of a series of and the dubious accounts of the great which is a definition and develop- lectures that Swami Vivekananda pre- Ram temple that was destroyed by ment of ideas latent in the “Tamil sented in London in 1896. This develops Muslims. Paola Bacchetta closes the Veda” of Nammalvar. This is a into a provocative discussion of the rela- volume with an interesting study of thirteenth century composition tionship of metaphysics to ethics, suggest- the Rashtra Sevika Samiti, a Hindu in the Srivaishnava bhakti tradi- ing that traditionally in Hindu thought Nationalist women’s organization, tion, which strikingly sets bhakti ethics stands on its own without need for analyzing differences in perspective in opposition to the Sanskrit Vedic the type of metaphysical justification that from the male-dominated major- heritage, as opposed to the standard Vivekananda developed in his transforma- ity aspects of the various Hindu Srivaishnava claim of bhakti as the tion of traditional Vedanta. Nationalist organizations. fulfillment of Vedic developments. The third section has three papers on var- This is not an introductory volume for The exclusivism of this Vishnu ious subjects related to “Hindu national- understanding Hinduism, but here bhakti theology feeds its universal- ism.” The first by Dieter Conrad outlines are well written and well documented ism (“the Tamil Veda is the saving the history of the category of personal studies that contribute to a holistic revelation meant for the whole of law in India and goes into great detail on understanding of the complex of humanity,” pg. 38), and similar complicated legal aspects of the related events, ideas and practices that we have trends in other aspects of south legislation, lamenting the current conun- come to call Hindu. The book is thus Indian religion are compared and drum and suggesting a new approach to highly recommended for moving the contrasted. the problem (an approach unlikely to win discussion of Hinduism beyond the The second historical study by favor). Hindu history and the develop- simplistic summaries still handed down Heinrich von Stietencron provides an ment of Hindu nationalism is studied by in too many introductory handbooks.

International Journal of Frontier Missiology 24:4 Winter 2007 10 Book Reviews

and their in-depth review (Dec. 07, Editorial Reflection “Korean Leaders Book pp. 64-66) is an impressive sign of the Discuss Frontier Mission Issues, importance of the book. Challenges” continued from page 219 Notes Paul Collier lived for 17 years in In addition to the plenary sessions, Malawi, and was participants joined one of eight —by Ralph D. Winter for 13 years head work groups, which met four hours here has been a recent rash of of research for the total. The work groups focused both T books tearing down religion in World Bank. He on affinity blocs (Muslim, Hindu, general and Christianity in particular is now is a pro- Buddhist & Shinto, Post-Modern & (Richard Dawkins, The God Delusion; fessor at Oxford Atheist) and various special issues Sam Harris, Letter to a Christian University. He (Frontier Mission Mobilization/ Nation; Christopher Hitchens, God Is claims that 58 Training, Media/Publications/ Not Great, etc.). countries presently have no hope what- Internet, Business and Frontier soever it terms of what we are doing for Now there are responses. We have, Mission, and Frontier Missiology). them or plan to do. They represent one to name only four books, 1) Robert J. IJFM managing editor Rory billion people. Four billion are in coun- Hutchinson’s The Politically Incorrect Clark co-facilitated the Media/ tries that are making it and attract all Guide to the Bible, 2) Dinesh D’Souza’s Publications/Internet work group of the attention of aid agencies, though What’s So Great About Christianity, 3) along with Korean Journal of Frontier they are not significantly helping. One David Marshall’s The Truth Behind the Missions editor Pastor Myoung Ho billion at the top have made it. New Atheism, and 4) Michael J. Behe’s Chung and I3M mission leader and The Edge of Evolution. He bluntly questions traditional aid. author on internet ministry, Rev. The aid “biz” are the agencies them- Jang-Hyouk Seo. The first is one of a series that selves whose bureaucracies defend their includes others on Islam, science, Many other themes were explored at ways and their own existence “with all Darwinism, etc. The second, by a the forum, including the role of the the intensity of bureaucracies endan- former Whitehouse staffer is substan- Korean diaspora around the world, gered.” Then, there is the aid “buzz” tial and serious. The third is the most what is being called “Immigrant of “rock stars, celebrities and NGOs,” readable and creative. The fourth, very mission.” John Kim, former editor driven by “slogans, images, and anger,” impressive, moves miles beyond his of the KJFM, presented the newly and who are sometimes “headless groundbreaking book, Darwin’s Black formalized Asian Frontier Mission hearts.” Box to show the boundaries (edge) of Initiative. A follow-up meeting on what random evolution can do. His own analysis lists four “traps” this initiative is planned for February any of which make growth impos- 2008. We hope to have more on this Ironically, sible for the bottom billion countries: in future issues of IJFM as well as although the 1) The Conflict Trap (civil war), more in-depth commentary on the fourth, The Edge 2) The Natural Resources Trap, 3) meetings themselves. IJFM of Evolution, The Trap of Being Landlocked with has been out for Bad Neighbors, and 4) The Trap of months, and gives Bad Governance. major attention to Behe, it was totally This is all acutely important and helpful. ignored by the You can almost throw away all the other recent blockbuster books on development. I am puzzled by PBS presentation on Intelligent Design the absence of a “Disease Trap” when (see Editorial Reflections, p. 218-19). 45 million people are dragged out of the work force in Africa every day of the The Bottom Billion: Why the Poorest year by only one disease, malaria. IJFM Countries Are Falling and What Can Be Done About It, by Paul Collier (Oxford University Press, 2007) is a milestone book in the sphere of international development. First Things journal has commented on it three issues in a row,

International Journal of Frontier Missiology