Heathen, Hindoo, Hindu is a groundbreaking analysis of American representations of religion in India before the turn of the twentieth century. Before Americans wrote about "Hinduism," they wrote about "heathenism," "the religion of the Hindoos," and "Brahmanism." Americans used the heathen, Hindoo, and Hindu as an other against which they represented themselves. The questions of American identity, classification, representation and the definition of "religion" that animated descriptions of heathens, Hindoos, and Hindus in the past still animate American debates today.
Today, there are more than two million Hindus in America. But before the twentieth century, Hinduism was unknown in the United States. But while Americans did not write about "Hinduism," they speculated at length about "heathenism," "the religion of the Hindoos," and "Brahmanism." In Heathen, Hindoo, Hindu, Michael J. Altman argues that this is not a mere sematic distinction-a case of more politically correct terminology being accepted over time-but a way that Americans worked out their own identities. American representations of India said more about Americans than about Hindus. Cotton Mather, Hannah Adams, and Joseph Priestley engaged the larger European Enlightenment project of classifying and comparing religion in India. Evangelical missionaries used images of "Hindoo heathenism" to raise support at home. Unitarian Protestants found a kindred spirit in the writings of Bengali reformer Rammohun Roy. Popular magazines and common school books used the image of dark, heathen, despotic India to buttress Protestant, white, democratic American identity. Transcendentalists and Theosophists imagined the contemplative and esoteric religion of India as an alternative to materialist American Protestantism. Hindu delegates and American speakers at the 1893 World's Parliament of Religions engaged in a protracted debate about the definition of religion in industrializing America. Heathen, Hindoo, Hindu is a groundbreaking analysis of American representations of religion in India before the turn of the twentieth century. Altman reorients American religious history and the history of Asian religions in America, showing how Americans of all sorts imagined India for their own purposes. The questions that animated descriptions of heathens, Hindoos, and Hindus in the past, he argues, still animate American debates today.
There is an “American Way” to religion and race unlike anyplace else in the world, and the rise of religious pluralism in contemporary American (together with the continuing legacy of the racism of the past and misapprehensions in the present) render its understanding crucial. Paul Harvey’s Bounds of Their Habitation, the latest installment in the acclaimed American Ways Series, concisely surveys the evolution and interconnection of race and religion throughout American history. Harvey pierces through the often overly academic treatments afforded these essential topics to accessibly delineate a narrative between our nation’s revolutionary racial and religious beginnings, and our increasingly contested and pluralistic future. Anyone interested in the paths America’s racial and religious histories have traveled, where they’ve most profoundly intersected, and where they will go from here, will thoroughly enjoy this book and find its perspectives and purpose essential for any deeper understanding of the soul of the American nation.
Handbook of Hinduism in Europe portrays and analyses how Hindu traditions have expanded across the continent, and presents the main Hindu communities, religious groups, forms, practices and teachings. The Handbook does this in two parts, Part One covers historical and thematic topics which are of importance for understanding Hinduism in Europe as a whole and Part Two has chapters on Hindu traditions in every country in Europe. Hindu traditions have a long history of interaction with Europe, but the developments during the last fifty years represent a new phase. Globalization and increased ease of communication have led to the presence of a great plurality of Hindu traditions. Hinduism has become one of the major religions in Europe and is present in every country of the continent.
Christianity has been present in India since at least the third century, but the faith remains a small minority. Even so, Christianity is growing rapidly in parts of the subcontinent, and has made an impact far beyond its numbers. Yet Indian Christianity remains highly controversial, and it has suffered growing discrimination and violence. This book shows how Christian converts and communities continue to make contributions to Indian society, even amid social pressure and violent persecution. In a time of controversy in India about the legitimacy of conversion and the value of religious diversity, Christianity in India addresses the complex issues of faith, identity, caste, and culture. It documents the outsized role of Christians in promoting human rights, providing education and healthcare, fighting injustice and exploitation, and stimulating economic uplift for the poor. Readers will come away surprised and sobered to learn how these active initiatives often invite persecution today. The essays draw on intimate and personal encounters with Christians in India, past and present, and address the challenges of religious freedom in contemporary India.
Today, there are more than two million Hindus in America. But before the twentieth century, Hinduism was unknown in the United States. But while Americans did not write about "Hinduism," they speculated at length about "heathenism," "the religion of the Hindoos," and "Brahmanism." In Heathen, Hindoo, Hindu, Michael J. Altman argues that this is not a mere sematic distinction-a case of more politically correct terminology being accepted over time-but a way that Americans worked out their own identities. American representations of India said more about Americans than about Hindus. Cotton Mather, Hannah Adams, and Joseph Priestley engaged the larger European Enlightenment project of classifying and comparing religion in India. Evangelical missionaries used images of "Hindoo heathenism" to raise support at home. Unitarian Protestants found a kindred spirit in the writings of Bengali reformer Rammohun Roy. Popular magazines and common school books used the image of dark, heathen, despotic India to buttress Protestant, white, democratic American identity. Transcendentalists and Theosophists imagined the contemplative and esoteric religion of India as an alternative to materialist American Protestantism. Hindu delegates and American speakers at the 1893 World's Parliament of Religions engaged in a protracted debate about the definition of religion in industrializing America. Heathen, Hindoo, Hindu is a groundbreaking analysis of American representations of religion in India before the turn of the twentieth century. Altman reorients American religious history and the history of Asian religions in America, showing how Americans of all sorts imagined India for their own purposes. The questions that animated descriptions of heathens, Hindoos, and Hindus in the past, he argues, still animate American debates today.
American Examples: New Conversations about Religion, Volume One is the first in a series of annual anthologies published in partnership with the Department of Religious Studies at The University of Alabama. The American Examples initiative gathers scholars from around the world for a series of workshops designed to generate big questions about the study of religion in America. Bypassing traditional white Protestant narratives in favor of new perspectives on belief, social formation, and identity, American Examples fellows offer dynamic perspectives on American faith that challenge our understandings of both America and religion as categories. In the first volume of this exciting academic project, five topically and methodologically diverse scholars vividly reimagine the potential applications of religious history. The five chapters of this inaugural volume use case studies from America, broadly conceived, to ask larger theoretical questions that are of interest to scholars beyond the subfield of American religious history. Prea Persaud's chapter explores the place of Hinduism among the "creole religions" of the Caribbean, while Hannah Scheidt captures what atheist parents say to each other about value systems. Travis Warren Cooper explains how the modernist church architecture of Columbus, Indiana, became central to that city's identity. Samah Choudhury dissects how Muslim American comedians navigate Western ideas of knowledge and self to make their jokes, and their own selves legible, and Emily D. Crews uses ethnographic fieldwork to read the female reproductive body among Nigerian Pentecostal congregations. Editor Michael J. Altman also provides a brief, rich introduction assessing the state of the discipline of religious history and how the American Examples project can lead the field forward.
"Quite ambitious, tracing religion in the United States from European colonization up to the 21st century.... The writing is strong throughout."--Publishers Weekly (starred review) "One can hardly do better than Religion in American Life.... A good read, especially for the uninitiated. The initiated might also read it for its felicity of narrative and the moments of illumination that fine scholars can inject even into stories we have all heard before. Read it."--Church History This new edition of Religion in American Life, written by three of the country's most eminent historians of religion, offers a superb overview that spans four centuries, illuminating the rich spiritual heritage central to nearly every event in our nation's history. Beginning with the state of religious affairs in both the Old and New Worlds on the eve of colonization and continuing through to the present, the book covers all the major American religious groups, from Protestants, Jews, and Catholics to Muslims, Hindus, Mormons, Buddhists, and New Age believers. Revised and updated, the book includes expanded treatment of religion during the Great Depression, of the religious influences on the civil rights movement, and of utopian groups in the 19th century, and it now covers the role of religion during the 2008 presidential election, observing how completely religion has entered American politics.
This book presents the American encounter with Asian religions through a wide range of documents -- written and visual from elite and popular culture -- dating from 1788 to the present. Coverage of Buddhism, Hinduism, and Islam predominate, through selectoins from other religions are included -- Daoism, Confusianism, Shinto, Sikhism. The entries are divided into four chronological periods. The first section traces the initial attempts to map the earliest contracts, up to 1840; the second section, from 1840 to 1924, presents the first real passages -- from east to west and west to east; the third, from 1924 to 1965, sketches a drifting period when immigration has stopped and Euro-American interest in Asian religions was minimal; and the final section, which takes us to the present, covers a time when the encounter intensifies greatly.
