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TTCUSM
20 November 2010, 12:37 PM
Vanakkam Everyone,

Recently, I was looking at book reviews on amazon.com for Invading the Sacred, and I came across a very interesting review written by Raman Khanna:


Invading the Sacred arrives at a very important time. India remains in the grips of an upswing in economic and political fortunes, and this has breeded a certain triumphalism amongst our Hindu community, especially the diaspora. It is easy to believe all the headlines, and forget in this context the numerous issues that remain for Indians to confront, both internally--the threat from poverty, a widening income gap, corruption, and political incompetence--and externally--the threat from various other nations, corporations, and nonbusiness organizations determined to use or exploit India to their own ends. This book has done a wonderful job of exploring and highlighting one of these issues.

Invading the Sacred tells the story of how American scholars of Hinduism have long been free to write whatever they wish about the religion, with minimal input or feedback from practitioners, until very recently, when the Hindu community began to take notice of what was being written. This book details the sexualizing, trivializing, and even dehumanizing extremes to which Hinduism studies has occasionally gone in describing its "object", and it also details the multivarious Hindu response to these extreme mischaracterizations. It spends most of its time discussing the works of religion professors like Paul Courtright, Jeffrey Kripal, Sarah Caldwell, and above all, Wendy Donniger, who in the 80s and 90s became very influential in their fields while (and perhaps by?) hawking theoroes of Hinduism that emphasized to ridiculous extents (and with fleeting evidence) sexual and fringe practices within the tradition, based largely on discredited Freudian motifs. It also discusses how these motifs were discovered and publicized to the Hindu community worldwide by a variety of diaspora Indians, most notably Rajiv Malhotra, through the medium of the internet, and how this mobilized Hindus to more closely scrutinize the ways in which they were being depicted and respond with interventions ranging from scholarly reviews to diatribes to petitions and townhall meetings.

To a practitioner of Hinduism, seeing our practices described in such stark, sordid, and distorted language as used by religion professors is sure to evoke a powerful emotional reaction, but the book wisely does its best to avoid this and focuses its critique on fact and method. Indeed, it succeeds best where it sticks purely to cataloguing deficiencies. One hopes that our community takes heed and learns how to argue its positions more objectively the next time its interests are threatened.

The book's greatest simultaneous weaknesses and strength lie in its ability to put this story in the historical context of "othering" the Native Americans before taking their land and killing them. The end comparison is both histrionic and thought-provoking. The thesis that Hindus are being targeted for dispossession, eviction, recolonization and even extermination through an initial "softening" by academic distortion, in much the same manner as the Native Americans before them, is certainly interesting. Indeed, the book draws attention to the similarities in the ways that Native Americans were depicted by those who ultimately colonized them, and the ways in which Hindus are being depicted now. The case is, unfortunately, overstated; the scholars who misrepresent Hinduism hardly seem, even in all the episodes described in this book, to be deliberately trying to hurt Hinduism or Hindu sentiments. The damage they do comes across as the consequence of callousness and contempt rather than an active expansionist or missionary agenda, despite the book's strongest efforts to paint it otherwise. And though this is in fairness not its purpose, the book does not do justice to the criticism elaborated within it that some fault for the current state of affairs certainly lies with Hindus ourselves. We have not treated our religion with importance, and hence our story has been written by others. These others, not connected to our tradition, are free to deduce whatever they wish, and ultimately invent it, because of the lack of voices from within the tradition to critique and counterbalance them, and demand--assertively--the proof for their varied and banal interpretations.

In spite of this, the similarities in language and tone between how the Native Americans were described before and during their uprootment and genocide and how we are being described today are striking and, in places, more than a little frightening. It is painful, vexing, and eye opening to realize that scholars of religion and anthropologists actually believe--and are trying to get others to not just believe, but accept as fact--that our cultural respect for the mother is due to an underlying desire (on the part of every man, apparently) to have sex with her, or that our women do not bond with their children, or that we look at everything in life through phallus colored (or shaped!) glasses. This may not all be part of a calculated plot against Hinduism, but it is not hard to see (and the book provides a few warning examples) how this could be used by those who wish Hinduism ill, however the original authors may have intended their statements. The book is an exhortation to us to act, at a minimum by speaking up, and in this it is an extremely valuable resource. It is a must for Hindus who, like I used to be, ask, "who cares what others think?", for it shows how important such opinions--and opinion-making--can be in an open society and climate.

This book also documents yet another example of how the internet can decentralize a debate or at least level a playing field. It has been used very effectively by Rajiv Malhotra, Sankrant Sanu, and others to get exposure for their ideas when a more traditional article in an academic journal or book may have been impossible to produce. One lesson from this ongoing debate is thus certainly that alternative media channels can allow for very fertile discussions when the official channels are closed to thoughtful outsiders. The importance of this, demonstrated previously to the Indian community by George Allen's campaign going down in flames post-"macaca", is demonstrated here again.

Overall, a very thought-provoking and exciting read. A must for every Hindu who heard about or was involved in the various Hinduism-studies controversies and seeks to understand them better at a temporal and emotional remove. We should look forward to many more books on this controversy and others, and more books besides by these excellent authors. Bravo!

TatTvamAsi
20 November 2010, 12:50 PM
Have you actually read the book?

You should definitely get it and read it; it is a must have for all Hindus.