This book offers a new interpretation of the life and legacy of the Indian reformer and intellectual, Ishvarchandra Vidyasagar (1820-91). Drawing upon autobiography, biography, secondary criticism and a range of Vidyasagar's original writings in Bengali, the book interrogates the role of history, memory and controversy, and emphasises the key challenge of pinning down the identity of an enigmatic and multi-faceted figure. By examining lesser-known works of Vidyasagar (including several pseudonymous and posthumous works) alongside the evidence of his public career, the author calls attention to the colonial transformation of intellectual and social life, the nature of life writing, the limits of standard biographies and the problem of modern Indian identity as such. Based on decades of research and an original perspective, this book will be especially useful to scholars of modern Indian history, biographical studies, comparative literature and those interested in Bengal.

The generation of national cultures in colonized areas of Asia during the nineteenth and twentieth centuries has most often been traced to the cultural-textual production of emerging middle-class' elites. This book presents cutting-edge interpretations of the emergence of Asian nationalism, calling special attention to the realms of national' science, religion, and philosophy. Promoting the comparison of traditional' scholars and elites in a trans-colonial, trans-national context, this unique book focuses on the formation of national identities that appropriated elements of colonial administration, ideology, and structure, as these were grafted onto ideas of nationhood that themselves cut across various religious, ethnic, linguistic, and cultural boundaries. The articulation of such discourses as Pan-Islamic, Pan-Arab, or South and Southeast-Asian nationalism is emphasised, and the book covers a variety of geographical regions, including East Asia, Southeast Asia, South Asia, and West Asia. To the fore will be the examination of religious and scientific scholarship within the traditions of Islam, Hinduism, and Buddhism, as well as in lesser-studies languages such as Sanskrit, Hindi/Urdu, Persian, Arabic, Malay, and Chinese. Providing new insights into the negotiation and re-interpretation of Western knowledge and modernity and the genealogy of the concept of the nation', this book will be of interested to a wide academic audience across different subject areas, including Asian and Middle East Studies, intellectual and colonial history and religious studies.

Hinduism in the Modern World presents a new and unprecedented attempt to survey the nature, range, and significance of modern and contemporary Hinduism in South Asia and the global diaspora. Organized to reflect the direction of recent scholarly research, this volume breaks with earlier texts on this subject by seeking to overcome a misleading dichotomy between an elite, intellectualist "modern" Hinduism and the rest of what has so often been misleadingly termed "traditional" or "popular" Hinduism. Without neglecting the significance of modern reformist visions of Hinduism, this book reconceptualizes the meaning of "modern Hinduism" both by expanding its content and by situating its expression within a larger framework of history, ethnography, and contemporary critical theory. This volume equips undergraduate readers with the tools necessary to appreciate the richness and diversity of Hinduism as it has developed during the past two centuries.

Hinduism in the Modern World presents a new and unprecedented attempt to survey the nature, range, and significance of modern and contemporary Hinduism in South Asia and the global diaspora. Organized to reflect the direction of recent scholarly research, this volume breaks with earlier texts on this subject by seeking to overcome a misleading dichotomy between an elite, intellectualist "modern" Hinduism and the rest of what has so often been misleadingly termed "traditional" or "popular" Hinduism. Without neglecting the significance of modern reformist visions of Hinduism, this book reconceptualizes the meaning of "modern Hinduism" both by expanding its content and by situating its expression within a larger framework of history, ethnography, and contemporary critical theory. This volume equips undergraduate readers with the tools necessary to appreciate the richness and diversity of Hinduism as it has developed during the past two centuries.

Presenting cutting-edge scholarship dedicated to exploring the emergence and articulation of modernity in colonial South Asia, this book builds upon and extends recent insights into the constitutive and multiple projects of colonial modernity. Eschewing the fashionable binaries of resistance and collaboration, the contributors seek to re-conceptualize modernity as a local and transitive practice of cultural conjunction. Whether through a close reading of Anglo-Indian poetry, Urdu rhyming dictionaries, Persian Bible translations, Jain court records, or Bengali polemical literature, the contributors interpret South Asian modernity as emerging from localized, partial and continuously negotiated efforts among a variety of South Asian and European elites. Surveying a range of individuals, regions, and movements, this book supports reflection on the ways traditional scholars and other colonial agents actively appropriated and re-purposed elements of European knowledge, colonial administration, ruling ideology, and material technologies. The book conjures a trans-colonial and trans-national context in which ideas of history, religion, language, science, and nation are defined across disparate religious, ethnic, and linguistic boundaries. Providing new insights into the negotiation and re-interpretation of Western knowledge and modernity, this book is of interest to students and scholars of South Asian Studies, as well as of intellectual and colonial history, comparative literature, and religious studies.

This book offers a new interpretation of the life and legacy of the Indian reformer and intellectual, Ishvarchandra Vidyasagar (1820-91). Drawing upon autobiography, biography, secondary criticism and a range of Vidyasagar's original writings in Bengali, the book interrogates the role of history, memory and controversy, and emphasises the key challenge of pinning down the identity of an enigmatic and multi-faceted figure. By examining lesser-known works of Vidyasagar (including several pseudonymous and posthumous works) alongside the evidence of his public career, the author calls attention to the colonial transformation of intellectual and social life, the nature of life writing, the limits of standard biographies and the problem of modern Indian identity as such. Based on decades of research and an original perspective, this book will be especially useful to scholars of modern Indian history, biographical studies, comparative literature and those interested in Bengal.

A bold retelling of the origins of contemporary Hinduism, and an argument against the long-established notion of religious reform. By the early eighteenth century, the Mughal Empire was in decline, and the East India Company was making inroads into the subcontinent. A century later Christian missionaries, Hindu teachers, Muslim saints, and Sikh rebels formed the colorful religious fabric of colonial India. Focusing on two early nineteenth-century Hindu communities, the Brahmo Samaj and the Swaminarayan Sampraday, and their charismatic figureheads-the "cosmopolitan" Rammohun Roy and the "parochial" Swami Narayan-Brian Hatcher explores how urban and rural people thought about faith, ritual, and gods. Along the way he sketches a radical new view of the origins of contemporary Hinduism and overturns the idea of religious reform. Hinduism Before Reform challenges the rigid structure of revelation-schism -reform-sect prevalent in much history of religion. Reform, in particular, plays an important role in how we think about influential Hindu movements and religious history at large. Through the lens of reform, one doctrine is inevitably backward-looking while another represents modernity. From this comparison flows a host of simplistic conclusions. Instead of presuming a clear dichotomy between backward and modern, Hatcher is interested in how religious authority is acquired and projected. Hinduism Before Reform asks how religious history would look if we eschewed the obfuscating binary of progress and tradition. There is another way to conceptualize the origins and significance of these two Hindu movements, one that does not trap them within the teleology of a predetermined modernity.

Against High-Caste Polygamy offers a complete, annotated translation of Ishvarchandra Vidyasagar's 1871 tract arguing against the practice of high-caste Kulin marriage in Bengal. Vidyasagar published this work fifteen years after passage of the Hindu Widow's Remarriage Act, which owed so much to his earlier reform leadership. However, in the wake of the Rebellion of 1857 British and Indian attitudes toward official intervention in customary practices underwent a sea change.The British were increasingly reluctant to create unrest, while many Indian leaders began to question the legitimacy of seeking government assistance for social change. The age of active collaboration between the British officials and Indian reformers had passed. In Against High-Caste Polygamy, Vidyasagar demonstrates both his continued faith in an earlier approach to reform and his frustration at the new tenor of the times. Against High-Caste Polygamy is not a treatise on polygamy in general. Rather, it addresses a subset of polygamous marriage as practiced among the highest Hindu castes in eastern India, or what then constituted the Bengal Presidency of British India. This particular form of polygamy came to be known in English as Kulinism, from the term for a person who holds high clan rank (known in Bengali as a kulina). As Vidyasagar shows, Kulinism rests on a highly articulated and historically entrenched system of status and rank that trapped women in wretched domestic situations. Against High-Caste Polygamy is Vidysagar's attempt to open the eyes of Bengali readers as well as the government to the extent and dire ramifications of polygamous practices that often left women ostracized, neglected, and abused. This translation makes Vidyasagar's polemic available to English-language readers for the first time. It features a scholarly introduction, extensive notes, and a variety of supplementary critical tools.

In 1839 a group of Hindu elite gathered in Calcutta to share and propagate their faith in a non-idolatrous form of worship. The group, known as the Tattvabodhinl Sabha, met weekly to worship and hear discourses from members on ways to promote a rational and morally responsible mode of worship. They called upon ancient sources of Hindu spirituality to guide them in developing a modern form of theism they referred to as "Vedanta." In this book, Brian Hatcher situates the theology and moral vision set forth in these hitherto unknown discourses against the backdrop of religious and social change in early colonial Calcutta. In doing so, he demonstrates how the theology of the Tattvabodhinl Sabha legitimated the worldly interests of Calcutta's emergent bourgeoisie. This 'bourgeois Vedanta' sanctioned material prosperity while providing members with a means of spiritual fulfillment.
Hatcher's important study includes the first ever complete, annotated translation of Sabhyadiger vaktrta, the earliest extant record of the Tattvabodhinl Sabha. The translation is supplemented with a detailed analysis of the text demonstrating that its twenty-one unsigned discourses were composed by such major figures in nineteenth-century Bengal as Debendranath Tagore, Isvaracandra Vidyasagara, Isvaracandra Gupta, and Aksayakumara Datta. In many cases, these are the earliest known writings we have for such individuals.
This rare set of discourses provides Hatcher with an opportunity to explore a decisive moment in the construction of modern Vedanta, and to comment on the concerns this Vedantic movement raised for contemporary Christian observers. Hatcher is able to demonstrate the decisive role played bythe Tattvabodhinl Sabha in both reviving and reformulating the teachings of Rammohan Roy, the founder of Vedantic reform in colonial India. At the same time, Hatcher suggests that the earliest members of the Sabha are best viewed as 'Brhamos without Rammohan.' Only later would they look to Rammohan as their founding father.
Apart from bringing to light the guiding ideals of an association that was to have a profound influence on religious and intellectual life in nineteenth-century Bengal, Hatcher's analysis will promote reflection on a variety of topics central to understanding the development of modern forms of Hindu belief and practice.

Hindu apologists routinely support their interpretations of the Hindu world view with an almost promiscuous use of the world's many philosophies and religions. This book examines the classical roots and contemporary significance of this eclecticism within modern Hindu discourse. Brian Hatcher begins by focusing on the thought of Swami Vivekananda as exemplary of the tone and character of modern Hindu eclecticism. Hatcher then identifies the ancient antecedents of this eclecticism in the sacrificial ritualism of the Vedas. Returning to the modern period, he focuses on 19th-century Bengal, introducing the reader to a wide range of modern Indian eclecticisms. In conclusion, Hatcher proposes a pragmatic approach to evaluating the validity of eclectic knowledge.

Before the passage of the Hindu Widow's Re-marriage Act of 1856, Hindu tradition required a woman to live as a virtual outcast after her husband's death. Widows were expected to shave their heads, discard their jewelry, live in seclusion, and undergo regular acts of penance. Ishvarchandra Vidyasagar was the first Indian intellectual to successfully argue against these strictures. A Sanskrit scholar and passionate social reformer, Vidyasagar was a leading proponent of widow marriage in colonial India, urging his contemporaries to reject a ban that caused countless women to suffer needlessly.

Vidyasagar's brilliant strategy paired a rereading of Hindu scripture with an emotional plea on behalf of the widow, resulting in an organic reimagining of Hindu law and custom. Vidyasagar made his case through the two-part publication "Hindu Widow Marriage," a tour de force of logic, erudition, and humanitarian rhetoric. In this new translation, Brian A. Hatcher makes available in English for the first time the entire text of one of the most important nineteenth-century treatises on Indian social reform.

An expert on Vidyasagar, Hinduism, and colonial Bengal, Hatcher enhances the original treatise with a substantial introduction describing Vidyasagar's multifaceted career, as well as the history of colonial debates on widow marriage. He innovatively interprets the significance of "Hindu Widow Marriage" within modern Indian intellectual history by situating the text in relation to indigenous commentarial practices. Finally, Hatcher increases the accessibility of the text by providing an overview of basic Hindu categories for first-time readers, a glossary of technical vocabulary, and an extensive bibliography.