How did British rule in India transform persons from lower social classes? Could Indians from such classes rise in the world by marrying Europeans and embracing their religion and customs? This book explores such questions by examining the intriguing story of an interracial family who lived in southern India in the mid-nineteenth century. The family, which consisted of two untouchable brothers, both of whom married Eurasian women, became wealthy as distillers in the local community. A family dispute resulted in a landmark court case, Abraham v. Abraham. Chandra Mallampalli uses this case to examine the lives of those involved, and shows that far from being products of a 'civilizing mission' who embraced the ways of Englishmen, the Abrahams were ultimately - when faced with the strictures of the colonial legal system - obliged to contend with hierarchy and racial difference.

This book tells the story of how Catholic and Protestant Indians have attempted to locate themselves within the evolving Indian nation. Ironically, British rule in India did not privilege Christians, but pushed them to the margins of a predominantly Hindu society. Drawing upon wide-ranging sources, the book first explains how the Indian judiciary's 'official knowledge' isolated Christians from Indian notions of family, caste and nation. It then describes how different varieties and classes of Christians adopted, resisted and reshaped both imperial and nationalist perceptions of their identity. Within a climate of rising communal tension in India, this study finds immediate relevance.

Contents:
List of Abbreviations Preface 1. Introduction Part One: Legal Constructions of Religious Identity 2. Rights of Converts within British and Princely India, 1870-1895 3. Inheritance Law and the 'Native Christian' Community, 1863-1917 4. Marital Law - Constructions of Hindu and Christian Identity (1870-1920) Part Two: Conceiving a Political Community 5. The Spiritual vs. the Political: Global Religion and Indian Politics, 1917-1933 6. The Protestant Disavowal of Christian Communalism, 1910-1933 7. The Indigenization of Catholic Action, 1921-37 Part Three: Caste and Communal Identity 8. Religion, Caste and Political Rhetoric, 1925-37 9. At the Margins of Marginality: Dalit Christians, 1917-1937 10. Conclusion Bibliography

As the British prepared for war in Afghanistan in 1839, rumors spread of a Muslim conspiracy based in India's Deccan region. Colonial officials were convinced that itinerant preachers of jihad - whom they labelled 'Wahhabis' - were collaborating with Russian and Persian armies, and inspiring Muslim princes to revolt. Officials detained and interrogated Muslim travelers, conducted weapons inspections at princely forts, surveyed mosques, and ultimately annexed territories of the accused. Using untapped archival materials, Chandra Mallampalli describes how local intrigues, often having little to do with 'religion', manufactured belief in a global conspiracy against British rule. By skillfully narrating stories of the alleged conspirators, he shows how fears of the dreaded 'Wahhabi' sometimes prompted colonial authorities to act upon thin evidence, while also inspiring Muslim plots against princes not of their liking. At stake were not only questions about Muslim loyalty, but also the very ideals of a liberal empire.

As the British prepared for war in Afghanistan in 1839, rumors spread of a Muslim conspiracy based in India's Deccan region. Colonial officials were convinced that itinerant preachers of jihad - whom they labelled 'Wahhabis' - were collaborating with Russian and Persian armies, and inspiring Muslim princes to revolt. Officials detained and interrogated Muslim travelers, conducted weapons inspections at princely forts, surveyed mosques, and ultimately annexed territories of the accused. Using untapped archival materials, Chandra Mallampalli describes how local intrigues, often having little to do with 'religion', manufactured belief in a global conspiracy against British rule. By skillfully narrating stories of the alleged conspirators, he shows how fears of the dreaded 'Wahhabi' sometimes prompted colonial authorities to act upon thin evidence, while also inspiring Muslim plots against princes not of their liking. At stake were not only questions about Muslim loyalty, but also the very ideals of a liberal empire.

How did British rule in India transform persons from lower social classes? Could Indians from such classes rise in the world by marrying Europeans and embracing their religion and customs? This book explores such questions by examining the intriguing story of an interracial family who lived in southern India in the mid-nineteenth century. The family, which consisted of two untouchable brothers, both of whom married Eurasian women, became wealthy as distillers in the local community. A family dispute resulted in a landmark court case, Abraham v. Abraham. Chandra Mallampalli uses this case to examine the lives of those involved, and shows that far from being products of a 'civilizing mission' who embraced the ways of Englishmen, the Abrahams were ultimately - when faced with the strictures of the colonial legal system - obliged to contend with hierarchy and racial difference.

South Asia is home to more than a billion Hindus and half a billion Muslims. But the region is also home to substantial Christian communities, some dating almost to the earliest days of the faith. The stories of South Asia's Christians are vital for understanding the shifting contours of World Christianity, precisely because of their history of interaction with members of these other religious traditions. In this broad, accessible overview of South Asian Christianity, Chandra Mallampalli shows how the faith has been shaped by Christians' location between Hindus and Muslims. Mallampalli begins with a discussion of South India's ancient Thomas Christian tradition, which interacted with West Asia's Persian Christians and thrived for centuries alongside their Hindu and Muslim neighbours. He then underscores efforts of Roman Catholic and Protestant missionaries to understand South Asian societies for purposes of conversion. The publication of books and tracts about other religions, interreligious debates, and aggressive preaching were central to these endeavours, but rarely succeeded at yielding converts. Instead, they played an important role in producing a climate of religious competition, which ultimately marginalized Christians in Hindu-, Muslim-, and Buddhist-majority countries of post-colonial South Asia. Ironically, the greatest response to Christianity came from poor and oppressed Dalit (formerly "untouchable") and tribal communities who were largely indifferent to missionary rhetoric. Their mass conversions, poetry, theology, and embrace of Pentecostalism are essential for understanding South Asian Christianity and its place within World Christianity today.

South Asia is home to more than a billion Hindus and half a billion Muslims. But the region is also home to substantial Christian communities, some dating almost to the earliest days of the faith. The stories of South Asia's Christians are vital for understanding the shifting contours of World Christianity, precisely because of their history of interaction with members of these other religious traditions. In this broad, accessible overview of South Asian Christianity, Chandra Mallampalli shows how the faith has been shaped by Christians' location between Hindus and Muslims. Mallampalli begins with a discussion of South India's ancient Thomas Christian tradition, which interacted with West Asia's Persian Christians and thrived for centuries alongside their Hindu and Muslim neighbours. He then underscores efforts of Roman Catholic and Protestant missionaries to understand South Asian societies for purposes of conversion. The publication of books and tracts about other religions, interreligious debates, and aggressive preaching were central to these endeavours, but rarely succeeded at yielding converts. Instead, they played an important role in producing a climate of religious competition, which ultimately marginalized Christians in Hindu-, Muslim-, and Buddhist-majority countries of post-colonial South Asia. Ironically, the greatest response to Christianity came from poor and oppressed Dalit (formerly "untouchable") and tribal communities who were largely indifferent to missionary rhetoric. Their mass conversions, poetry, theology, and embrace of Pentecostalism are essential for understanding South Asian Christianity and its place within World Christianity today.