Hindu Iconoclasts: Rammohun Roy, Dayananda Sarasvati, and Nineteenth-Century Polemics Against IdolatryWilfrid Laurier Univ. Press, 26 maj 2004 - 172 sidor Why, Salmond asks, would nineteenth-century Hindus who come from an iconic religious tradition voice a kind of invective one might expect from Hebrew prophets, Muslim iconoclasts, or Calvinists? Rammohun was a wealthy Bengali, intimately associated with the British Raj and familiar with European languages, religion, and currents of thought. Dayananda was an itinerant Gujarati ascetic who did not speak English and was not integrated into the culture of the colonizers. Salmond’s examination of Dayananda after Rammohun complicates the easy assumption that nineteenth-century Hindu iconoclasm is simply a case of borrowing an attitude from Muslim or Protestant traditions. Salmond examines the origins of these reformers’ ideas by considering the process of diffusion and independent invention—that is, whether ideas are borrowed from other cultures, or arise spontaneously and without influence from external sources. Examining their writings from multiple perspectives, Salmond suggests that Hindu iconoclasm was a complex movement whose attitudes may have arisen from independent invention and were then reinforced by diffusion. Although idolatry became the symbolic marker of their reformist programs, Rammohun’s and Dayananda’s agendas were broader than the elimination of image-worship. These Hindu reformers perceived a link between image-rejection in religion and the unification and modernization of society, part of a process that Max Weber called the “disenchantment of the world.” Focusing on idolatry in nineteenth-century India, Hindu Iconoclasts investigates the encounter of civilizations, an encounter that continues to resonate today. |
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... later in this chapter . The term is used by Rammohun Roy in his English writings to translate pratimā - pūjā , as it is also used in the offi- cial translations of Swami Dayananda's Satyarth Prakash to translate mūrti - pūjā . Here I ...
... later adds , " it appears that assump- tions about this approach [ the historical and critical view of human affairs ] as a European phenomenon are in drastic need of revision ” ( 1973 : 202 ) . Pye concludes that the complete lack of ...
... and intaglio seals from a quite sophisti- cated urban culture that is usually dated to approximately between 2500 and 1500 BCE . Phallic emblems suggesting the linga of later Indian 13. 1. History. of. Image-Worship. in. India.
... later Indian religions . The best - known of these seals has come to be known as the " proto - Śiva , " as it depicts a male figure seated in what might be a yogic pose and surrounded by animals , suggesting the much later image of Śiva ...
... later degradation of the more primitive worship of ideal gods " ( cited in Banerjea 1956 : 43 ) . Müller echoes H.H. Wilson , who wrote , " The wor- ship of the Vedas is for the most part domestic worship , consisting of prayers and ...
Innehåll
1 | |
13 | |
Rammohun Roy | 43 |
Dayananda Sarasvati | 65 |
Rammohun and Dayananda | 91 |
Hindu Iconoclasm CrossCultural Dimensions? | 119 |
Notes | 139 |
Bibliography | 155 |
Index | 167 |
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Hindu Iconoclasts: Rammohun Roy, Dayananda Sarasvati, and Nineteenth-Century ... Noel Salmond Begränsad förhandsgranskning - 2006 |
Hindu Iconoclasts: Rammohun Roy, Dayananda Sarasvati, and Nineteenth-Century ... Noel Salmond Ingen förhandsgranskning - 1999 |