What is Hinduism? For centuries, that question was particularly thorny, both for local Indians and for colonial outsiders. People inside and outside the country tried to define what Hinduism was. Missionaries grappled with Hindu practices, finding both similarities and dangerous differences with their own Christian faith. The East India Company adopted several Hindu rituals to keep the peace, much to the chagrin of officials back in London.
Religious history
In the early 19th century, Reverend Andrew Fuller, a leading evangelical, dismissed the possibility of any anti-colonial unity in India, claiming that “Hindoos resemble an immense number of particles of sand, which are incapable of forming a solid mass. There is no bond of union among them, nor any principle capable of effecting it.” Yet, over the next century, Fuller’s glib remark would be upended by the very forces he had underestimated. By the late 19th and early 20th centuries, a rising wave of Hindu nationalism had begun to consolidate those so-called “particles of sand” into a powerful, collective identity.
Now merely one of the fifty-five officially recognized ethnic minority groups in the People’s Republic of China, for almost a millennium the Uyghurs were among Central Asia’s most dominant political, economic and cultural forces.
It was common during the years of the U.S. invasion of Iraq to talk about the Sunni-Shia split—and how the sectarian violence was the result of a “centuries-long hatred” between the two different religious schools. But seeing this divide as the result of a longstanding feud—or to see it in the model of other religious schisms, like the Catholic-Protestant split and the centuries of war that followed—would be a mistake, argues Toby Matthiesen.
Adoniram Judson was the 19th-century version of an American celebrity. Americans flocked to listen to his tales of being one of the first missionaries to enter the Kingdom of Burma. Americans wanted to hear of his mission in the Buddhist kingdom; Judson was reportedly uncomfortable with the attention.
The impact of missionaries around the world has been widely condemned by anthropologists, historians and medical professionals. They have been accused of suppressing indigenous languages, religious and social practice, disrupting countries’ social fabrics and prohibiting contraception. Moreover, missionaries were, on the whole, stalwart defenders of European colonialism. However, that does not mean they are unworthy of nuanced academic study, indeed given the immense socio-political and religious change they have fostered, academic engagement is crucial to understanding the outcomes of their activity.
Western scholars have tried, since the 18th century, to explain the differences between Sunni and Shia traditions of Islam; Muslim scholars have tried since the death of the Prophet Muhammad. Epistemological problems beset these efforts. How to describe beliefs, held by individuals across 5,000 miles and 1,400 years?
As the title suggests, this book is about traveling. However, the primary traveler isn’t human but a book, although of course humans are involved as transportation. In the fifth century. a Buddhist monk and translator named Faxian (c. 357-422) set out from China at the age of about sixty-two to travel to India. In his thirteen or so years of wandering he visited many centres of Buddhist learning as he went, collecting manuscripts so he could obtain “the true doctrine” from its source in India, after which he would return to China with what he assumed would be “authentic” versions of the ancient texts.
After the Buddha died or, as believers hold, attained Mahaparinirvana, the remains of his body—tooth, hair, bones—were reportedly disseminated to different Buddhist stupas in India. These relics have been understood to be at the centre of various miracles and legends since then and have also been highly coveted objects. Rulers of various kingdoms have wanted to get hold of these relics in their bid to legitimate their sovereignty with the Buddha’s blessings. As a result, each relic has interesting stories around its existence—about being lost, stolen, refound, and even destroyed.
Of all the three great sects of Zen in Japan, the Soto school is perhaps the best-known and most inclusive, admitting to its ranks lay people and women in addition to monks. It’s one of the most widely practiced forms of Buddhism in Japan, where there are reportedly nearly fourteen thousand temples dedicated to it. Soto is also very popular in North America; in 1966 the Soto Zen Buddhist Association was founded by Japanese and American teachers, a response to a great and growing interest outside Japan in the practices of this school.
You must be logged in to post a comment.