Orientalism and the puzzle of the Aryan invasion theory

The origin of the Aryan invasion theory (AIT) is generally located in the discovery of the Indo-European and Dravidian language families. However, these discoveries cannot account for the emergence of the AIT, because the postulation of the invasion preceded the linguistic research. In its search for an alternative account of the cognitive conditions under which this theory could come into being, this article illustrates a particular way of studying the intellectual history of Orientalism. The Orientalist discourse on India is approached as a body of reflections on the western cultural experience of India. This perspective brings us to the thesis that the pre-conditions for the emergence of the AIT lay in the postulation of two entities in the Orientalist discourse on India: the ‘Hindu religion’ and its ‘caste system’. Both these notions and the AIT appeared cogent and coherent to European minds, because they mirrored internal developments within European culture and its intellectual debates, which had given shape to Europe’s experience of India

The Brahmin, the Aryan, and the powers of the priestly class : puzzles in the study of Indian religion

The classical account of the Brahmin priestly class and its role in Indian religion has seen remarkable continuity during the past two centuries. Its core claims appear to remain unaffected, despite the major shifts that occurred in the theorizing of Indian culture and in the study of religion. In this article, we first examine the issue of the power and status of the Brahmin and show how it generates explanatory puzzles today. We then turn to 18th- and 19th-century sources to identify the cognitive conditions which sustained the classical account of the Brahmin priest and allowed for its transmission. Three clusters of concepts were crucial here: Christian-theological ideas concerning heathen priesthood and idolatry; racial notions of biological and cultural superiority and inferiority; and anthropological speculations about ‘primitive man’ and his ‘magical thinking’. While all three clusters were rejected by 20th- and 21st-century scholarship, the related claims about Brahmanical ritual power continue to be presented as facts. What accounts for this peculiar combination of continuities and discontinuities in the study of (ancient) Indian religion? We turn to some insights from the philosophy of science to sketch a route toward answering this question

Scheduled Castes vs. Caste Hindus : about a colonial distinction and its legal impact

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A nation of tribes and priests : the Jews and the immorality of the caste system

In the currently dominant discourse about Indian society, the caste system appears as an immoral social structure: its principles represent immoral behaviour as moral obligation. The chapter raises the question as to how this inherently implausible conception of the caste system crystallised in the European understanding of India. It argues that the Old Testament account of the Jewish nation and religion became the framework for describing the people and religion of 'the Gentiles' or 'Hindus' in India. The Hindus were viewed as a nation divided into a hierarchy of tribes and united by one religion led by the tribe of the priesthood. In the course of the nineteenth century, Protestant authors then came to the conclusion that caste was a religious institution: dominated by Brahmin priests, this institution imposed the civil laws of a nation as religious obligations of divine origin. If we were to discard the overtly biblical elements from the nineteenth-century missionary descriptions of Hinduism and caste, it would become difficult to distinguish them from the contemporary moral discourse

A new school in the study of India?

By arguing that a new ‘School’ is crystallising in the study of India, Deborah Sutton (2018) has brought to the surface phenomena that are typical of any encounter between competing research traditions. Some difficulties of understanding are caused by conceptual change: in the dominant research tradition, ‘Hinduism’ and ‘the caste system’ refer to structures that exist in Indian society; in the research programme developed by Balagangadhara, these terms designate experiential entities embedded in a western cultural experience of India. This conceptual divide also extends to the empirical: because the study of caste and Hinduism is collapsing under the weight of accumulated anomalies, certain problems are crucial to the alternative theorising of the Ghent School, whereas they seem irrelevant to the dominant tradition. Sutton engages in the polemics characteristic of confrontations between competing research traditions. She distorts and domesticates unfamiliar ideas from this School by mapping them onto notions familiar to her. Consequently, she confuses Balagangadhara’s hypotheses about colonial consciousness with hackneyed stories about ‘Orientalism’. The article concludes with a puzzle: Why does Sutton recognise a group of researchers as a new School, while trying to dismiss them as ‘acolytes’ who reproduce the ‘mantras’ and ‘dogmas’ of an Indian thinker

Incurably religious? Consensus gentium and the cultural universality of religion

For centuries, the question whether there were peoples without religion was the subject of heated debate among European thinkers. At the turn of the twentieth century, this concern vanished from the radar of Western scholarship: all known peoples and societies, it was concluded, had some form of religion. This essay examines the relevant debates from the sixteenth to the twentieth century: Why was this issue so important? How did European thinkers determine whether or not some people had religion? What allowed them to close this debate? It will be shown that European descriptions of the “religions” of non-Western cultures counted as evidence for or against theoretical claims made within a particular framework, namely that of generic Christian theology. The issue of the universality of religion was settled not by scientific research but by making ad hoc modifications to this theological framework whenever it faced empirical anomalies. This is important today, because the debate concerning the cultural universality of religion has been reopened. On the one hand, evolutionary-biological explanations of religion claim that religion must be a cultural universal, since its origin lies in the evolution of the human species; on the other hand, authors suggest that religion is not a cultural universal, because many of the “religions” of humanity are fictitious entities created within an underlying theological framework

Religion, difference and the promise of liberal political theory: on Abeysekara's the politics of postsecular religion

Ananda Abeysekara's work revolves around the 'aporia of our democratic existence.' This review offers a close analysis of this puzzle and then connects it to the historical process whereby the internal dynamics of western Christianity gave shape to normative political theory. Normative political models have a peculiar relation to the empirical world. At any point, one can judge the factual empirical situation in a liberal democracy - no matter what that factual situation is - as deficient vis-a-vis norms like equality, freedom of expression, religious freedom and separation of church and state. The trouble is that we do not know what the 'complete' fulfillment of these norms would look like. Still, these norms propel political analysis: as Abeysekara notes, classical and postcolonial studies of conflict in Sri Lanka build on a set of deep-seated norms about 'difference,' 'unity' and 'humanism,' which have emerged from the Christian dynamic of universalization that laid the foundations of liberal political theory