I have a new post up at Medium. Here’s a taste:
Last night Miss New York became Miss America. But even more importantly, Nina Davuluri became the first Indian-American Miss America. The New York native brought Bollywood dance to the stage during the talent competition and spoke from her platform of “celebrating diversity through cultural competency.”
Yet, last night was also a time of thorough cultural incompetence. Both Buzzfeed and Jezebel have accounted for the range of racist tweets that went out after Davuluri was crowned. What’s interesting is the multiple levels of wrongness exhibited in the tweets. Some label Davuluri an Arab (she’s Indian-America), some label her a Muslim (her parents are Hindu and it appears she may be too), and some just flat deny that Miss America should look like anything other than this.
I’ve taken on the role of co-chair of the North American Hinduism Group this year. Here’s our call for proposals for this fall’s annual AAR meeting:
The North American Hinduism Group seeks proposals on the topics listed below for the 2013 annual meeting of the American Academy of Religion. Please contact the listed organizers if you wish to contribute to the following themes:
The use and interpretation of Hindu texts in North America — Jennifer B. Saunders, Stamford, CT, email@example.com
Priests, pundits, and the promotion of Hinduism in North America — Alexandra Kaloyanides, Yale University, firstname.lastname@example.org
Hindu temples as sites of healing (for the individual, family, or community) in North America — Aimee Hamilton, Pacific Lutheran University, email@example.com
For a possible cosponsored session with the Religion and Politics Section, Hinduism in the American political consciousness — religion, identity, and citizenship — Anya Pokazanyeva, University of California, Santa Barbara, firstname.lastname@example.org
Hinduism in Maryland, Washington D.C., Virginia, Pennsylvania, and/or Delaware — Aimee Hamilton, Pacific Lutheran University, email@example.com
Food and festival in North American Hinduism — Aimee Hamilton, Pacific Lutheran University, firstname.lastname@example.org
Images and material culture in North American Hinduism — Alex Kaloyanides, Yale University, email@example.com
Conversion in North American Hinduism — Shreena Gandhi, Kalamazoo College, firstname.lastname@example.org
For a possible cosponsored session with the Childhood Studies and Religion Group and the Religion and Migration Group, the transmission of tradition to North American Hindu children — Rita Biagioli, University of Chicago, email@example.com
Hinduism in the American West — Michael Altman, Emory University, firstname.lastname@example.org
Transcendence and North American Hinduism — Anya Pokazanyeva, University of California, Santa Barbara, email@example.com
North American Hindus in the academy: deconstructing insider/outsiders — Leena Taneja, Stetson University, firstname.lastname@example.org
Who’s missing in the field of North American Hinduism — Leena Taneja, Stetson University, email@example.com
Tomorrow marks Swami Vivekananda’s 150th birthday. Vivekananda haunts me. He was a man who meant and continues to mean many things to many people. But for me, Vivekananda will always represent a limit or a boundary. When I started the research project that became my dissertation, I started with Vivekananda and then turned and looked backward. In American religious history, Vivekananda represented the beginning of Hinduism in America. He brought Raja Yoga and the Vedanta Society. His speech at the World’s Parliament of Religion was the dawning of a new pluralism in America. I wanted to know what happened before that. I wanted to turn Vivekananda into the ending. What did Americans think about India and Hindus and yoga and Brahma and Krishna before 1893–before the Swami came to Chicago? That has been the driving question of my research for the past seven years, across my masters and Ph.D. work, and through two universities.
As Hindus around the world remember and celebrate the life of the Swami, I celebrate as well, but for very different reasons. As I said, for me Vivekananda represents the end. He is the last figure in my dissertation. So, as I put the finishing touches on this dissertation, look toward a defense in a couple months, a graduation shortly after that, and eventually a book, I celebrate the life of Vivekananda. Because without him I would never have found this research topic. And without him it would not have an ending.
The Religion News Service has posted an excellent profile of Tulsi Gabbard, the Democrat running for Congress in Hawaii’s 2nd district. Gabbard is leading in the polls by a whopping 52 points and should win in a landslide. Of course, her opponent, Kawika Crowley, lives and campaigns out of bumper-stickered white van. If Gabbard wins, she will be the first Hindu in the United States Congress.
In the RNS article, reporter Omar Sacirbey notes some of the push back non-Christian religions have experienced in Congress:
Not everyone would welcome a Hindu into Congress. When self-proclaimed “Hindu statesman” Rajan Zed was asked to open the Senate with a prayer in 2007, the American Family Association called the prayer “gross idolatry” and urged members to protest; three protesters from the fundamentalist group Operation Save America interrupted the prayer with shouts from the gallery.
Then-Rep. Bill Sali, R-Idaho, said the prayer and Congress’ first Muslim member “are not what was envisioned by the Founding Fathers.” Former presidential candidate Rick Santorum told supporters this summer that equality was a uniquely Judeo-Christian concept that “doesn’t come from the East and Eastern religions.” Crowley, in an interview with CNN.com, said Gabbard’s faith was incompatible with the Constitution.
The AFA, Rick Santorum, and Kawika Crowley all sum up notions about Hinduism that have been ingrained in American culture since the early nineteenth century. When the AFA called a Hindu prayer “gross idolatry” they were invoking a view of Hindu religions that began with early European encounters in India and spread throughout America during the rise of the American Board of Commissioners for Foreign Missions (ABCFM) and the missionary movement as a whole. British missionary apologist Claudius Buchanan’s image of the bloody “Juggernaut” (an Anglicization of the god Jagannath) was a popular image of Hindu idolatry in America and Britian. When the ABCFM sent missionaries to Bombay in the first third of the nineteenth century they sent back accounts of “Hindoo idolatry” to be published in missionary magazines. These images dominated the American evangelical imagination of India and the Hindu other throughout the nineteenth century and even to today.
Similarly, Santorum and Crowley’s claim that Hinduism has no claim on the Constitution or American ideas of equality also has roots in the nineteenth century. As a Protestant moral establishment took control of American culture in the nineteenth century they sought to imagine America as a land of white/Protestant/democracy. In this scheme India became a land of dark/Hindu (or heathen)/caste. American writers, in genres ranging form magazine articles to school textbooks, consistently represented India as the opposite of America. Where Hinduism encouraged a hierarchical caste system in India, Christianity encouraged equality in America. Needless to say, both of these representations of Hinduism–as either idolatry or inequality–tell us less about Hinduism and more about the people propounding them.
The RNS article does a great job of outlining Gabbard’s own Hindu belief and practice. She served in the National Guard and was deployed in Baghdad and Kuwait. In that light, I find it interesting that she singles out the Bhagavad Gita as central to her understanding of Hinduism, as that book is itself a meditation on war and the warrior’s duty. Gabbard’s reference to the Gita also reflects another longstanding image of Hinduism in America. Beginning with the first English translation of the Gita by British Orientalist Charles Wilkins in the late eighteenth century, the Gita has been central to more positive representations of Hinduism in America. Ralph Waldo Emerson, Henry David Thoreau, and Walt Whitman all praised the wisdom of the book. Furthermore, in a culture dominated by logo-centric Protestantism, the Gita was often cited as the “Bible” of Hinduism and compared with the New Testament, with Krishna and Christ put alongside one another.
So, as Tulsi Gabbard runs for, and probably wins, a seat in the the U.S. Congress the earliest American ideas about Hinduism, both for good and ill, endure. Now, if only someone was writing a dissertation about this…
Today marks the 158th anniversary of Henry David Thoreau’s Walden. It couldn’t have come at a better time. Right now I am knee deep in Transcendentalists, Thoreau included, as I wade through my chapter on Transcendentalist representations of Hinduism. The combination of today’s anniversary and my current writing work got me thinking about how Henry David Thoreau fits into American religious history.
Right now I’m working to put Thoreau into the proper place as one of America’s earliest Orientalists. Thoreau studied and appreciated Hindu religious texts, among other Asian traditions, and found them inspirational for his spiritual thought and literary prose. But he also took a view of “the East” and “the Orient” that imagined it as an essentially spiritual place. As New England industrialized around him, Thoreau looked to the Orient as a counterbalance–a place of spiritual contemplation and ancient truth to offset America’s material industry and progressive zeal. He hoped for a fusion of East and West in his writing, in his religious thought, and in America’s future. This hybrid vision emerges at the end of the chapter titled “The Pond in Winter.” Thoreau observes ice harvesters taking ice from the pond that would be packed in sawdust and shipped from New England to India. This connection between cold New England and balmy Calcutta sparks a vision:
Thus it appears that the sweltering inhabitants of Charleston and New Orleans, of Madras and Bombay and Calcutta, drink at my well. In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat-Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Bramin, priest of Brahma and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges. With favoring winds it is wafted past the site of the fabulous islands of Atlantis and the Hesperides, makes the periplus of Hanno, and, floating by Ternate and Tidore and the mouth of the Persian Gulf, melts in the tropic gales of the Indian seas, and is landed in ports of which Alexander only heard the names.
I want to put Thoreau up as one of the first American Orientalists, with all the baggage that comes with such a title, and analyze the politics and power relations at work in the Orient as he imagined it. But what is his larger place in American religious history? What is the place of Walden?For some Thoreau is the first American yogin. Though that really depends on what you mean by yoga and how much you take Thoreau’s claims at face value. In Restless Souls, Leigh Eric Schmidt argued that Thoreau is part of a tradition of solitude within American liberal religion. When he took to the woods “to live life deliberately” he took part in a larger Western tradition of hermitage and solitude that has continued in his wake–my colleague Brian Campbell is writing his dissertation on this hermitage tradition. Thoreau is also invoked in contemporary talk about “spirituality.” His iconoclasm and belief in individual and intuitive religious experience are often cited as the forerunner to the “spiritual but not religious” of today. Thoreau and Walden are also key to ideas about the relationship between religion and nature. Thoreau found his own sacred meaning in the landscapes around him, as the quote above highlights. These various examples show how Thoreau has become a multivalent icon of religious liberalism and individual spirituality. We’ve reached a point where his face can be deployed to demand you work for peace, disobey, or simplify. Thoreau’s meaning is as slippery as “spirituality.” His face is a blank slate on which we scrawl our own spiritual visions.
What do you see as the significance of Thoreau and Walden for American religious history?
I’ve made it to the Transcendentalists! The chapter on Unitarian and evangelical ideas about Hinduism is done and passed along to The Adviser. Now, I’m changing gears. The chapters I’ve written so far were exercises in uncovering. Only a couple previous studies had looked at the materials and so my basic work was to dig up representations and descriptions of Hinduism in sources and relate them to the larger context of American culture during the period. For example, only a couple of people have written about Rammohun Roy’s impact in the West and only Carl T. Jackson has really considered how he impacted America. So I had a lot of space to dive deep into the sources and make my arguments about the significance of Rammohun Roy for the history Hinduism in America and the history of American religious cultures.
But now I’m writing about Transcendentalists. There are a lot of books about Transcendentalists. I’ve also caught up with the narrative. Most histories of religion in America argue that the Transcendentalists were the first Americans to show interest in Asian religions–Arthur Christy’s The Orient in American Transcendentalism (1932) did the most to cement that claim. So, there’s a lot of secondary literature on Asian religions, and especially Hinduism, in Transcendentalist thought. That’s the list of call numbers I took with me to the library this week on the left. Now my challenge shifts. It’s not about digging up stuff no one’s found, it’s about finding a new angle on the stuff we already know about. I find this much harder and much less exciting.
The question of how American’s construct the category “religion” has emerged as a consistent theme in the early chapters of this project and I think it might be my way to cut a path through the underbrush of the Transcendentalist rainforest. Most of the research on Asian religions and Transcendentalism take “religion” for granted. (BTW, there’s a whole discussion of when we should or should not take this term for granted in our writing. But that’s a whole different post.) There are these religions in Asia and these folks in America “discover” these religions and somehow these religions influences their thinking and writing. But why did Thoreau or Emerson or Alcott recognize the Bhagavad Gita or the Laws of Menu as religious? I think John Modern’s Secularism in Antebellum America, which I’ve started but not yet finished, will be helpful on this point. Secularism makes “religion” as a category possible. It sets the horizons for a “religion” that is a chosen, believed, and, most importantly, can be categorized, be borrowed from, and influence people. All talk of Asian religions “influencing” the Transcendentalists gives agency to religion. Religion does stuff. It’s a virus. Or maybe a smoke monster. The clearest expression of this is Lydia Maria Child’s Progress of Religious Ideas, Through Successive Ages. Compare Child’s title with Hannah Adams’ A Dictionary of All Religions and Religious Denominations, Jewish, Heathen, Mahometan and Christian, Ancient and Modern. Religion progresses for Child. It has movement. Adams’ certainly has a progressive view of religion in her dictionary, as I argue in my chapter about it. But that movement, that agency, is more pronounced by 1855 when Child writes. This thing, religion, that was invented in the 18th century has gotten more power, more agency–maybe?
So the challenge for me–my way toward a fresh take on Transcendentalism and Hinduism–is to trace the invention of religion as this viral, smoke monstery, agent through Transcendentalist encounters with Hindu religious culture. Now, let’s just hope no one in the stack of books beside me has done that already.
Thanks to NPR, the debate about white people doing yoga is back in the news:
About 20 million people in the United States practice some form of yoga, from the formal Iyengar and Ashtanga schools to the more irreverent “Yoga Butt.”
But some Hindus say yoga is about far more than exercise and breathing techniques. They want recognition that it comes from a deeper philosophy — one, in their view, with Hindu roots.
Many forms of yoga go back centuries. Even in the U.S., the transcendentalists were doing yoga in the 1800s.
William Broad, a reporter for The New York Times and author of The Science of Yoga, has been practicing since 1970. He says people pursue yoga for all kinds of reasons, from achieving health and fitness to seeking spirituality, energy and creativity.
Yoga, Broad says, is an antidote for a chaotic world.
The story goes on to quote Sheetal Shah of the American Hindu Foundation, the force behind the “Taking Back Yoga” campaign, who argues that yoga has its roots in the Vedas and therefore in Hinduism and so it is a problem to divorce the practice from the “lifestyle” and “philosophy” of nonviolence, truthfulness, and purity–all admirable qualities.
The NPR piece prompted my colleague at Emory, Deeksha Sivakumar, to ask over at the Bulletin for the Study of Religion “do religious practices become irreligious when they travel across national borders?” I think Deeksha is on the right track, and her post over at the Bulletin makes some important points, but we need to ask another question first. Is modern transnational yoga religious? How and why? Or to put it another way, where do we need to take yoga back to?
Missing from all of the debates about yoga in the past year and half or so (see here and here) is a thoughtful look at the history of yoga in India and in the West. Last January, Roman Palitsky, writing at Religion Dispatches, wrote the only essay I’ve seen taking a historical approach to modern yoga. In his piece he referenced a group of books that had recently been published and how they challenged the HAF and the “yoga is essentially Hindu” argument:
A corpus of literature has emerged over the past ten years, including David Gordon White’s “Siddha” trilogy, several volumes by Joseph Alter, Elizabeth DeMichelis’ A History of Modern Yoga and just last year Stefanie Syman’s Subtle Body and Mark Singleton’s Yoga Body, all of which oppose the straightforward message of the Take Yoga Back movement.
These works reveal the formative influence of (wait for it) Buddhism, Jainism, Sufism, television, military calisthenics, Swedish gymnastics and the YMCA, as well as of radical Hindu nationalism, upon today’s postural yoga practice. There is no doubt that the Vedas, Upanishads, and folk traditions of India have been formative toward yoga: yoga is almost inseparable from them. Nevertheless to assert that yoga is essentially and primarily a Hindu practice means to ignore millennia of generative influence from other quarters. Worse still, it means to step blindly into a political fight for the heart of India that has simmered for over two hundred years.
Of the books Palitsky names, Mark Singleton’s stands out as wonderful history of transnational yoga that traces the connection between Hindu thought and practice, European physical culture, and Indian nationalism. Singleton writes in his final chapter:
This chapter and those which precede it have outlined some of the ways in which the early modern practice of asana was influenced by various expression of physical culture. This does not mean that the kind of posture-based yogas that predominate globally today are “mere gymnastics” nor that they are necessarily less “real” or “spiritual” than other forms of yoga. The history of modern physical culture overlaps and intersects with the histories of para-religious, “unchurched” spirituality; Western esotericism; medicine, health, and hygiene; chiropractic, osteopathy, and bodywork; body-centered psychotherapy; the modern revival of Hinduism; and the sociopolitical demands of the emergent modern Indian nation (to name but a few). In turn, each of these histories is intimately linked to the development of modern transnational, anglophone yoga. Historically speaking, then, physical culture encompasses a far broader range of concerns and influences than “mere gymnastics,” and in many instances the modes of practice, belief frameworks, and aspirations of its practitioners are coterminous with those of modern, posture-based yoga. They may indeed by at variance with “Classical Yoga,” but it does not follow from this that these practices, beliefs, and aspirations (whether conceived as yoga or no) are thereby lacking in seriousness, dignity, or spiritual profundity.
That’s a tangled web of influence for what we call “yoga” today and it is not a simple story of Vedic texts through Patanjali to Vivekananda and the West. Following Singleton’s analysis, the “Take Back Yoga” campaign is yet another chapter in the unfolding of transnational yoga. The HAF’s reimagining of yoga as an essentially Vedic and essentially Hindu practice and their entire campaign to proclaim this to America is part of their program for political self-representation and power. It is necessitated by the demands of American diversity and by the resurgence of a public conservative Protestant establishment. As religion has taken a greater role in the public sphere post-1965 (and here I’m thinking of the conclusion of Kevin Schultz’s Tri-Faith America) the need for minority communities to make public claims to religious relevance and authenticity has increased. “Take Back Yoga” is more than a claim for a religious practice, it is the claim for power within the de-secularizing public sphere and an increasingly empowered Protestant establishment.
So, there is no where to take yoga back. There is only a pressing forward as Hindus and other minority religious communities assert themselves in the public sphere in the face of an encroaching Protestant establishment.
I decided to play around with Google’s Ngram viewer and see what it might tell me about how Americans wrote about Asian religions. Click here for a bigger version of the graph. Here’s what I noticed:
1. The most popular moment for Asian religions in America was in the 1820s and it most likely revolved around the figure of Rammohun Roy the “Hindoo reformer” highly covered in Unitarian and evangelical missionary journals. His debates with the English Baptist missionaries at Serampore, just outside Calcutta, and his publication of the Precepts of Jesus attracted a lot of attention in America. He wanted to eventually come to the United States but died in Bristol, England while touring Britain before he could make it. There’s a lot more to be said about Rammohun but I’ll let the spike speak to his importance and refer you to my dissertation that should be done early next year for more details.
2. The spike in “Hindoo” before Rammohun matches up with the beginnings of the American missionary movement. The first missionaries were ordained by the American Board of Commissioners for Foreign Missions in 1812 and went to India and Ceylon. What I can’t explain is the dip between the missionaries and Rammohun.
3. Looking further down the timeline, it is interesting to note the way “Hinduism” never gets close to the same frequency as “Buddhism” while “Hindu” keeps pace with “Buddhism” and “Buddhist.” This proves an important point made by writers, most notably Tomoko Masuzawa in her book The Invention of World Religions, that Buddhism was accorded more authority as a “world religion” than Hinduism during the nineteenth century. This graph shows that Americans took interest “Hindus” and “Hindoos” but that they didn’t give”Hinduism” the status of full fledged religion. “Hinduism” was not discussed as frequently as “Buddhism” because it was seen as less important and less legitimate religion. “Hinduism” does get a bump after 1893, most likely from the arrival of Vivekananda. Nonetheless, there is a lot of writing about Hindus but not much about Hinduism. It seems Americans wrote more frequently about the figure of the Hindu than the overall religious system. Meanwhile, Buddhists and Buddhism got equal treatment.
There are certainly caveats to the accuracy of this method and the use of Ngrams in general for historical work. That said, I do think that there are places where graphs like this can corroborate other more traditional forms of historical evidence. The “Rammohun spike” seems fairly plausible to me. For those of us interested in the history of religious concepts and categories in American culture, the Ngram can be a great jumping off point for theorizing the relationship between culture and discourse. It’s one more tool for whacking away at the stubborn rock of history in hopes of chiseling out something meaningful.
Also, this is post number 100 for this blog. Hooray! Thanks to everyone who has read and supported my blogging here and elsewhere. It’s been fun for me and I hope you’ve gotten something out of it too.
From the diary of Rev. William Bentley of Salem, Mass. December 29, 1799:
Had the pleasure of seeing for the first time a native of the Indies from Madras. He is of very dark complection, long black hair, soft countenance, tall, & well proportioned. He is said to be darker than Indians in general of his own cast, being much darker than any native Indians of America. I had no opportunity to judge of his abilities, but his countenance was not expressive. He came to Salem with Capt. J. Gibaut, and has been in Europe.
Narrativity in American Religions, Transmedia, and me on Hinduism: Panels I Plan to Check Out at the AARPosted: November 16, 2011
The American Academy of Religion is nearly here! Over at Religion in American History, Kelly Baker has put together a great list of panels on religion in America. Also, Kelly and I will be tweeting our observations, thoughts, and snark throughout the weekend.
Due to the limited travel budget of a Ph.D. candidate (who already spent a weekend at the ASA), I’ll only be in lovely San Francisco for Saturday and Sunday. Here are the panels I plan to check out:
First, a star studded panel on “Narrativity in the Study of North American Religions”
Saturday – 1:00 pm-3:30 pm
Each participant in this roundtable has written a monograph and/or edited a wide-ranging synthetic collection touching on religious diversity and conflict in North America. In a format emphasizing dialogue with the audience, they will reflect on the priorities, methods, and trade-offs involved in shaping such narratives. What are the optimum structuring themes? Are certain decisions about periodization and/or organization by tradition especially helpful? Do certain emerging themes need special attention? What overall logics, themes, values, or theoretical orientations offer optimum coherence (and/or productive incoherence) and structure (and/or productive lack of structure)? Such questions lead naturally toward wider discussions about the implicit structuring priorities and methods running through our field(s) at large. Overall, the panel seeks to spark a productive discussion of the pros and cons, strengths and weaknesses, of different underlying narratives and emphases. In this way it hopes to respond to the challenge of clarifying priorities in our field.
Theme: Narrativity in the Study of North American Religions
Thomas Tweed, University of Texas, Austin Janet R. Jakobsen, Barnard College R. Marie Griffith, Harvard University Mark Hulsether, University of Tennessee, Knoxville
Second, an interactive session from the Religion and Popular Culture Group:
Saturday – 4:00 pm-6:30 pm
Rachel Wagner, Ithaca College, Presiding
Transmedia is the intentional distribution of related storylines or experiences all relating back to a core hub of experience, of branding, or of narrative. Transmedia includes the video games, films, books, apparel, publicity events, fan-fiction, promotions, costumes, and toys associated with a given franchise such as Halo or the Harry Potter universe, or brand names like Nike and Coca Cola. Consumers are not passive consumers of transmedia; they explore, discover, create, and transform, in some cases marketing themselves as transmediated entities. In this panel, we offer entrée into the world of transmedia via a series of short presentations describing key issues in the intersection of religion with transmedia, followed by an hour of open debate in which we will be joined via Skype by Jeff Gomez, CEO of Starlight Runner Entertainment and a well-known industry producer of transmedia storytelling. This discussion will show how an analysis of transmedia exposes the intimate connections between religious practice and media production, branding, and marketing.
Theme: Finding Meaning in the Space Between: Religion and Transmedia, an Interactive Panel
Mara Einstein, Queens College J. Sage Elwell, Texas Christian University Rubina Ramji, Cape Breton University Ted Friedman, Georgia State University
Third, a panel on religion, sexuality, and bodies:
Sunday – 9:00 am-11:30 am
Sa’diyya Shaikh, University of Cape Town, Presiding
Theme: Contesting Bodies, Configuring Sexuality
Jill Peterfeso, University of North Carolina, Chapel Hill “I Am a Daughter of My Heavenly Father”: Transsexual Mormons and Performed Gender Essentialism
Nadeem Mahomed, University of Johannesburg Sexual Diversity, Islamic Jurisprudence, and Sociality
Samira Mehta, Emory University Negotiating the Interfaith Marriage Bed: Religious Difference and Sexual Intimacies
Jason James Kelly, University of Ottawa Ecstatic Desire: The Evolution of the “Erotic” in the Work of Jeffrey J. Kripal
And finally, my own panel on Hinduism in North America (which I know you’ve added to your schedule):
Sunday – 5:00 pm-6:30 pm
Room: MM-Yerba Buena 11
Shreena Gandhi, Kalamazoo College, Presiding
The construction of the category of Hinduism, in any case a complex and contested issue, is further complicated in the context of North America by the predominance of a Protestant “lens” that shapes all categories relating to religion (including, of course, the category of religion itself) and by the emergence of self-identified practitioners of Hinduism who do not identify themselves as Indian. The papers in this session will explore these issues from a variety of perspectives and with a focus on distinct phenomena related to the category of Hinduism in North America. The first paper will problematize the frequently encountered conflation of the categories of “Hindu” and “Indian” through an examination of the Hindu culture of Indo-Caribbeans in Queens, New York. The second paper will focus on the Hindu American Foundation’s “Take Back Yoga” campaign and the various Protestant assumptions from which this ostensibly Hindu project operates. The third paper will investigate events in American cultural history that allowed Protestants to distinguish Hinduism from other traditions, enabling them to “see” it for the first time.
Theme: Constructions of Hindu Selves and Hindu Others in North America
Michele Verma, Rice University Indo-Caribbeans in the United States: Cracking the Conflation of “Hindu” and “Indian”
Anya Pokazanyeva, University of California, Santa Barbara Faith on the Mat: Hindus, Protestants, and the Construction of Yoga
Michael Altman, Emory University Sightings and Blind Spots: The “Protestant Lens” and the Construction of Hinduism
Steven W. Ramey, University of Alabama
See you in San Francisco!