India, once a major civilizational and economic power that suffered centuries of decline, is now newly resurgent in business, geopolitics and culture. However, a powerful counterforce within the American Academy is systematically undermining core icons and ideals of Indic Culture and thought. For instance, scholars of this counterforce have disparaged the Bhagavad Gita as a dishonest book ; declared Ganesha's trunk a limp phallus ; classified Devi as the mother with a penis and Shiva as a notorious womanizer who incites violence in India; pronounced Sri Ramakrishna a pedophile who sexually molested the young Swami Vivekananda; condemned Indian mothers as being less loving of their children than white women; and interpreted the bindi as a drop of menstrual fluid and the ha in sacred mantras as a woman's sound during orgasm. Are these isolated instances of ignorance or links in an institutionalized pattern of bias driven by certain civilizational worldviews? Are these academic pronouncements based on evidence, and how carefully is this evidence cross-examined? How do these images of India and Indians created in the American Academy influence public perceptions through the media, the education system, policymakers and popular culture? Adopting a politically impartial stance, this book, the product of an intensive multi-year research project, uncovers the invisible networks behind this Hinduphobia, narrates the Indian Diaspora's challenges to such scholarship, and documents how those who dared to speak up have been branded as dangerous . The book hopes to provoke serious debate. For example: how do Hinduphobic works resemble earlier American literature depicting non-whites as dangerous savages needing to be civilized by the West? Are India's internal social problems going to be managed by foreign interventions in the name of human rights? How do power imbalances and systemic biases affect the objectivity and quality of scholarship? What are the rights of practitioner-experts in talking back to academicians? What is the role of India's intellectuals, policymakers and universities in fashioning an authentic and enduring response?
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Nearly a century ago, some believed that Indian art constituted multiheaded monsters and horrendous sculpture with multi arms. An animated and well informed response came from Sri Aurobindo, A.K. Coomaraswamy and E.B. Havell. Not only was a corrective ensured in the comprehension of a complex multilayered culture, also it initiated a serious and in depth studies of the dimensions of the mythic image in many cultures where cosmogony and cosmology is encoded in the mythic narrative and the symbolic visual image. Eliade s work assumes importance as a pioneer of such studies, withstanding recent critiques of his work. As general editor of the Encyclopedia of Religions published in USA, he sought to place the diversity of religions, traditions both from within the context of the particular tradition but also in a comparative context. Against the background of this limited reference to the historiography of the interpenetrative domains of myth, artistic manifestation and studies on religion and the religious, one has been dismayed to find that certain scholars nearly five to eight decades later should confine themselves to the interpretation of the complex multilayering of the mythical , iconic, and symbolic image through a single perspective of a Freudian psycho-analytical approach applied to the exclusion of the others. Also there is a sense of bewilderment when one notes that rather outdated and almost passe theories of the psycho-analytical are being applied, when the discipline has taken in many more penetrative paths. The question then arises why some academics in some departments have chosen to undertake such studies with a single-minded pursuit of reading myth and symbol at particular level i.e. sexual. This exclusive preoccupation could have been overlooked or contested and a healthy discourse begun, had it not been for the fact that scholarship and cognitive tools are being used for purposes other than intellectual or scholastic. This brings up issues of organizational structures of empowerment of certain ideological positions, and the consequent potential of influencing young minds not exposed to alternate interpretations. Exclusion of such material from reading lists appears to be motivated by considerations other than purely academic. The space for intellectual enquiry shrinks verging on dogmatism of a particular view point. In turn such subtle or not so subtle strategies become the instruments of creating deep fissures in the socio-cultural fabric of a democratic country like USA with the rhetoric of upholding the values of multiculturalism. Doubts arise whether at the ground reality it is not a case (at least judging from this debate) of a deeply entrenched subscription to the validity of assessing all plurality through a single parameter of mono culture. The essays in the volume reignite a debate which has politico historical antecedents. They bring to fore the varied dimensions of comprehending world views , mythic narratives, visual imagery and socio-religious cultural movements at the level of comprehension of text, academia legitimatization and organizational mobilization. It is hoped that the volume will be read with serious interest and introspection. Both S.N. Balagangadhara and Arvind Sharma have broadly outlined these issues in their respective contributions. As a former member of the US academy although intermittently over a half century, I have been bewildered and nonplussed, at the turn of gaze and the narrowing of gaze, which seems to have taken place in the departments of religious studies. I hope that the infection will not spread to other disciplines where one has enjoyed utmost freedom in a participating in some of the most stimulating intellectual discourses. --Kapila Vatsyayan, Academic scholar and Rajya Sabha member<br /><br />The religious landscape of America has changed --Kapil Kapur, Former Chair of Department of English, Jawaharlal Nehru University (JNU), Delhi; Former Dean of School of Languages, Literature and Cultural Studies, JNU; Former Pro Vice Chancellor, JNU; Presently Chief Editor of Encyclopedia of Poetics
Nearly a century ago, some believed that Indian art constituted multiheaded monsters and horrendous sculpture with multi arms. An animated and well informed response came from Sri Aurobindo, A.K. Coomaraswamy and E.B. Havell. Not only was a corrective ensured in the comprehension of a complex multilayered culture, also it initiated a serious and in depth studies of the dimensions of the mythic image in many cultures where cosmogony and cosmology is encoded in the mythic narrative and the symbolic visual image. Eliade s work assumes importance as a pioneer of such studies, withstanding recent critiques of his work. As general editor of the Encyclopedia of Religions published in USA, he sought to place the diversity of religions, traditions both from within the context of the particular tradition but also in a comparative context. Against the background of this limited reference to the historiography of the interpenetrative domains of myth, artistic manifestation and studies on religion and the religious, one has been dismayed to find that certain scholars nearly five to eight decades later should confine themselves to the interpretation of the complex multilayering of the mythical , iconic, and symbolic image through a single perspective of a Freudian psycho-analytical approach applied to the exclusion of the others. Also there is a sense of bewilderment when one notes that rather outdated and almost passe theories of the psycho-analytical are being applied, when the discipline has taken in many more penetrative paths. The question then arises why some academics in some departments have chosen to undertake such studies with a single-minded pursuit of reading myth and symbol at particular level i.e. sexual. This exclusive preoccupation could have been overlooked or contested and a healthy discourse begun, had it not been for the fact that scholarship and cognitive tools are being used for purposes other than intellectual or scholastic. This brings up issues of organizational structures of empowerment of certain ideological positions, and the consequent potential of influencing young minds not exposed to alternate interpretations. Exclusion of such material from reading lists appears to be motivated by considerations other than purely academic. The space for intellectual enquiry shrinks verging on dogmatism of a particular view point. In turn such subtle or not so subtle strategies become the instruments of creating deep fissures in the socio-cultural fabric of a democratic country like USA with the rhetoric of upholding the values of multiculturalism. Doubts arise whether at the ground reality it is not a case (at least judging from this debate) of a deeply entrenched subscription to the validity of assessing all plurality through a single parameter of mono culture. The essays in the volume reignite a debate which has politico historical antecedents. They bring to fore the varied dimensions of comprehending world views , mythic narratives, visual imagery and socio-religious cultural movements at the level of comprehension of text, academia legitimatization and organizational mobilization. It is hoped that the volume will be read with serious interest and introspection. Both S.N. Balagangadhara and Arvind Sharma have broadly outlined these issues in their respective contributions. As a former member of the US academy although intermittently over a half century, I have been bewildered and nonplussed, at the turn of gaze and the narrowing of gaze, which seems to have taken place in the departments of religious studies. I hope that the infection will not spread to other disciplines where one has enjoyed utmost freedom in a participating in some of the most stimulating intellectual discourses. --Kapila Vatsyayan, Academic scholar and Rajya Sabha member
The religious landscape of America has changed radically over the last four or five decades, but many have not yet internalized the dimensions and the scope of the change. Throughout history the United States has been dominated by the influence of Christianity. At the same time, the Constitution of the United States has enabled a plurality of ways to flourish because of its strong stand for freedom of conscience. Hindus bring something unique to America a theology of religious pluralism in keeping with the ancient Rig Vedic saying 'Truth is one; the wise call it by many names.' We Hindus are fortunate to have had the opportunity to build Hindu Temples all over the United States. The Temple is a sacred place just as other places of worship such as Churches, Synagogues, and Mosques. Unfortunately, some Temples have been subjected to discrimination and undue interference from courts although there acts are much against the Constitution. Hindu forms of worship are ridiculed, derogated and even labelled as 'cults'. Hindu symbols and icons have been ridiculed and passages from Hindu scriptures are misquoted and misrepresented. Hindu Deities are subjected to mockery and temples vandalism. Tragically, it is not just right-wing evangelical groups that alone vilify Hinduism. The American academy has also played a key role by demonizing Hindu conceptions of the divine and Hindu religious figures, and by trivializing and denigrating revered Hindu symbols and icons. This is done often under the guise of (ethnocentric and non-reproducible) Freudian "analysis", besides outright misquoting of Hindu scriptures and fabrication of data. Thus rather than challenge the bigotry of some in the majority community, such scholarship has striven hard to reinforce and lend respectability to these prejudices, and ignored calls for open debate. It is truly commendable that several distinguished scholars in this book have carefully evaluated and documented the facts and have asked for open investigation of cases of hate and fabrication. As a Hindu-American, I am proud and grateful for the courageous call for openness and debate in this book. Both the academy and American pluralism stand to benefit from this book. --Dr. Uma Mysorekar, President of Hindu Temple, Flushing, New York
Nearly a century ago, some believed that Indian art constituted multiheaded monsters and horrendous sculpture with multi arms. An animated and well informed response came from Sri Aurobindo, A.K. Coomaraswamy and E.B. Havell. Not only was a corrective ensured in the comprehension of a complex multilayered culture, also it initiated a serious and in depth studies of the dimensions of the mythic image in many cultures where cosmogony and cosmology is encoded in the mythic narrative and the symbolic visual image. Eliade s work assumes importance as a pioneer of such studies, withstanding recent critiques of his work. As general editor of the Encyclopedia of Religions published in USA, he sought to place the diversity of religions, traditions both from within the context of the particular tradition but also in a comparative context. Against the background of this limited reference to the historiography of the interpenetrative domains of myth, artistic manifestation and studies on religion and the religious, one has been dismayed to find that certain scholars nearly five to eight decades later should confine themselves to the interpretation of the complex multilayering of the mythical , iconic, and symbolic image through a single perspective of a Freudian psycho-analytical approach applied to the exclusion of the others. Also there is a sense of bewilderment when one notes that rather outdated and almost passe theories of the psycho-analytical are being applied, when the discipline has taken in many more penetrative paths. The question then arises why some academics in some departments have chosen to undertake such studies with a single-minded pursuit of reading myth and symbol at particular level i.e. sexual. This exclusive preoccupation could have been overlooked or contested and a healthy discourse begun, had it not been for the fact that scholarship and cognitive tools are being used for purposes other than intellectual or scholastic. This brings up issues of organizational structures of empowerment of certain ideological positions, and the consequent potential of influencing young minds not exposed to alternate interpretations. Exclusion of such material from reading lists appears to be motivated by considerations other than purely academic. The space for intellectual enquiry shrinks verging on dogmatism of a particular view point. In turn such subtle or not so subtle strategies become the instruments of creating deep fissures in the socio-cultural fabric of a democratic country like USA with the rhetoric of upholding the values of multiculturalism. Doubts arise whether at the ground reality it is not a case (at least judging from this debate) of a deeply entrenched subscription to the validity of assessing all plurality through a single parameter of mono culture. The essays in the volume reignite a debate which has politico historical antecedents. They bring to fore the varied dimensions of comprehending world views , mythic narratives, visual imagery and socio-religious cultural movements at the level of comprehension of text, academia legitimatization and organizational mobilization. It is hoped that the volume will be read with serious interest and introspection. Both S.N. Balagangadhara and Arvind Sharma have broadly outlined these issues in their respective contributions. As a former member of the US academy although intermittently over a half century, I have been bewildered and nonplussed, at the turn of gaze and the narrowing of gaze, which seems to have taken place in the departments of religious studies. I hope that the infection will not spread to other disciplines where one has enjoyed utmost freedom in a participating in some of the most stimulating intellectual discourses. --Kapila Vatsyayan, Academic scholar and Rajya Sabha member
The religious landscape of America has changed radically over the last four or five decades, but many have not yet internalized the dimensions and the scope of the change. Throughout history the United States has been dominated by the influence of Christianity. At the same time, the Constitution of the United States has enabled a plurality of ways to flourish because of its strong stand for freedom of conscience. Hindus bring something unique to America a theology of religious pluralism in keeping with the ancient Rig Vedic saying 'Truth is one; the wise call it by many names.' We Hindus are fortunate to have had the opportunity to build Hindu Temples all over the United States. The Temple is a sacred place just as other places of worship such as Churches, Synagogues, and Mosques. Unfortunately, some Temples have been subjected to discrimination and undue interference from courts although there acts are much against the Constitution. Hindu forms of worship are ridiculed, derogated and even labelled as 'cults'. Hindu symbols and icons have been ridiculed and passages from Hindu scriptures are misquoted and misrepresented. Hindu Deities are subjected to mockery and temples vandalism. Tragically, it is not just right-wing evangelical groups that alone vilify Hinduism. The American academy has also played a key role by demonizing Hindu conceptions of the divine and Hindu religious figures, and by trivializing and denigrating revered Hindu symbols and icons. This is done often under the guise of (ethnocentric and non-reproducible) Freudian "analysis", besides outright misquoting of Hindu scriptures and fabrication of data. Thus rather than challenge the bigotry of some in the majority community, such scholarship has striven hard to reinforce and lend respectability to these prejudices, and ignored calls for open debate. It is truly commendable that several distinguished scholars in this book have carefully evaluated and documented the facts and have asked for open investigation of cases of hate and fabrication. As a Hindu-American, I am proud and grateful for the courageous call for openness and debate in this book. Both the academy and American pluralism stand to benefit from this book. --Dr. Uma Mysorekar, President of Hindu Temple, Flushing, New York
About the Author
Krishnan Ramaswamy is a scientist with a background in psychometric research. He is a student of the Vedas, Vedanta, Sanskrit and Panini. Antonio T. de Nicolas is Professor Emeritus of Philosophy at the State University of New York at Stony Brook. Aditi Banerjee received a B.A. in International Relations, magna cum laude, from the Tufts University, and J.D. from Yale Law School. She is practicing attorney in New York.
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26 of 28 people found the following review helpful:
5.0 out of 5 stars
Absolutely engrossing,
By
This review is from: Invading the Sacred: An Analysis of Hinduism Studies in America (Hardcover)
This is a difficult book for several reasons: 1. a large part of the discussion is fairly technical. 2. The subject matter is quite revolting for most practicing Hindus. 3. The book is quite large, over 450 big size pages, with a lot of text.
However, if you can manage to go through it, the effort would be worth the reward. The prose is crisp, fairly non-emotional, and intellectually engaging. The book is a compilation of essays by different persons, so you get a decent variety in terms of writing styles as well. The book is divided into four main sections. Section 1 deals with the bias in one wing of American Academy of Religions (AAR). Section 2 sets out the Hindu American response to the bias, once the bias was exposed. Section 3 details out the vicious fight that followed. Section 4 provides a snapshot of how the media dealt with the issue. Each section has several chapters, a total of 29 chapters in all. Four appendices are given, followed by copious notes containing references and interesting sidelights. The book has been typeset and bound in India. There are some proofing errors, and other editing goof-ups. For instance, often you can't figure out who has contributed a particular essay (Chapter 11, 12, for instance). Similarly, it is not clear as to what do the notes on pages 469-472 relate to. This is to be expected as Indian publishing is in its infancy, and newer publishing houses do not have access to high quality editorial or proofing services. However, the quality of the discussion is of a very high standard, quite unlike what we found in Eminent Historians by Sh. Arun Shourie, which was also full of repetitions. The arguments are cogent, and mostly have been presented very well. There is some repetition here also, but not too much. Both books, incidentally, deal with essentially the same issue: systematic destruction of a community's cultural or spiritual heritage by a section of intellectuals, and the community's agonized response to it. The book appears to be doing fairly well, considering its relatively difficult subject, and may very well mark a turning of the tide. An interesting feature of the book is the use of comic sheets, which serve to wrap up the broad arguments, and dramatize their implications for one's everyday life. On the one hand, this distracts from the seriousness of the book. On the other hand, it also adds interest and life to a relatively dry book. The book is difficult to put down (though it is fairly difficult to hold it up as well!). It also has the potential to ruin your sleep, and your morning puja, with the kind of images that are discussed in the book. Be warned: if you are young or have newly discovered or rediscovered Hindu heritage, you may get emotionally scarred by some of the vivid and vicious portrayal of Hindu icons by AAR scholars. It would be clear to anyone that in today's world cultural confidence matters as much as economic and military power. Destruction of one's cultural heritage could allow a country to remain theoretically independent, but intellectually dependent and emotionally crippled. Therefore, mutual respect for other's cultures, and an overall committment to intellectual integrity should be an essential feature of the academicians. Unfortunately, some devitants among the modern intelligentsia band together like intellectual cartels. Their professional life depends on digging up (or rigging up) ever more interesting tidbits in order to stay in business. For decades, such academicians have fed off dead cultures such as the Maya, Aztec and the Egyptians, with no one to shoo them away. However, when they attack a living culture such as India or China, a robust response is natural. This response has been late, but going by this book, it seems to be adequate and highly sophisticated, as well as effective. The book also shows that such mercenaries have no staying power - they like to hunt in secrecy and prey on the weak and the undefended. Once challenged, they run away quickly, though they may come back to attack again as a pack. However, all you need to do is to hold your ground and shout, and they will melt away again. One does wish, though that such academicians will apply their considerable talents to something constructive and productive, instead of whiling away their lives pursuing intellectual frivolities. Buy this book if you want some very interesting insights into the ongoing cultural wars. Keep your blood-pressure pills handy, though.
26 of 29 people found the following review helpful:
5.0 out of 5 stars
This book exposes colonial, racist portrayal of Hinduism by a section of powerful American "academics",
By A reader from PA "Book Worm" (Calcutta) - See all my reviews
This review is from: Invading the Sacred: An Analysis of Hinduism Studies in America (Hardcover)
This book is excellent and over due. It exposes the racism, colonial mindset, religious bigotry of a section of highly placed American "academics", Universities of "repute". In the name of intellectual enquiry, freedom of speech, they are engaged in neo-colonialism, extreme denigration of Hinduism, Hindu Icons to suit political needs of their masters. This book exposes their design with extensive research.
Britain funded Catherine Mayo to write "Mother India" in 1920s to soar up British Colonialism in India by writing "report of a gutter inspector" (as Gandhi described it). A section of American `Scholars' are now playing similar role to suit the geopolitical need of Western interest. As a Bengali Hindu, I feel highly disturbed at the Sexual portrayal of Ramakrishna Paramhansa done by them, role played by Academy of Religion (AAR) in it. Bengalis can be found in most Western universities. Bengali as a language is taught in many western Universities, where meaning of Bengali words could be easily clarified. Instead of taking an easy route, meanings of basic Bengali words were twisted to suit the pornography written by these "scholars". And whatever is being done by these highly placed American Scholars is not new. If you read history, you will find Maharshri Debendranath Tagore (father of Rabindranath), a moderate Hindu, was so outraged at the portrayal of Hinduism, Culture by missionaries at 19th century Calcutta, he along with many leading intellectuals established separate Hindu Schools for boys and girls. Bankim Chatterjee wrote many pieces rebutting the outrageous pieces in the pages of the Statesman. Rise of Hindu Revivalism in middle to late 19th Century India was partly because of this scandalous portrayal of Hinduism, Indian Culture by a section of Missionaries in India. Bankim Chandra Chatterjee ("the most important Indian thinker of 19th century" as described by Nirad C Choudhury), Swami Dayananad Saraswati, Swami Vivekananda, Sri Aurobindo - all western educated Hindus practically rebelled against Western denigration of Hinduism, colonialism. We can safely say, the portrayal of Hinduism at the hands of Harvard, Chicago......is a proof that the same tradition continues in the new century, in newer places whose goal is same - to brow beat India, its traditions to suit geo-political interest of their masters. Their newer goal is politicalization of Caste, and divide Hindus horizontally in the name of "Human rights", thus keep the Western hegemony in the new millennium. This book is a path breaking work, and authors, contributors must be congratulated for compiling it.
29 of 33 people found the following review helpful:
5.0 out of 5 stars
Reclaiming the Invaded Traditions?,
This review is from: Invading the Sacred: An Analysis of Hinduism Studies in America (Hardcover)
This is some ground-breaking research here. Like the previous comment pointed out, this is a book the American Academia cannot afford to ignore (or silence as being anti-freedom or fascistic in nature).
The argumentation in this book is sound and in line with both the Scientific method and the Indian tradition of Purva Paksha. Will this herald a new era of healthy dialog between the practitioners and the social-scientists and lead to a better understanding of the nature of this beautiful philosophical tradition? This reader definitely hopes so.
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