Conceived as a magnificent display of the major religions of the world, the 1893 Parliament sought to unite "all religion against irreligion." A singular moment in the creation of a more pluralistic religious culture in America, it introduced many Americans to Eastern religions and meditative practices such as yoga. Some in the Christian community saw the gathering as a sign of the approaching fulfillment of the missionary's hope to evangelize the world, while others saw a divided Christendom under threat from the religions of the East. Richard Hughes Seager explores this fascinating event in all its complexities and, in a new preface, summarizes recent research and reflects on religious pluralism in an age of religious extremism.
This book published by Advaita Ashrama, a publication house of Ramakrishna Math, Belur Math, gives the reader an overview of the Parliament of Religions held in Chicago in 1893. Also presented here are some of the speeches of the delegates which reflect the myriad rays of human thought emanating from the different religions of the world. Needless to say, special stress has been laid on Swami Vivekananda’s participation in the Parliament and his stupendous success which paved the way for a greater harmony between followers of all the religions of the world.
The Book Summarizes The Hisotory Of World`S Parliament Of Religions At Chicago In 1893 From The Report Of John Barrows. Analyses The Newspaper Reports. Evaluates The Programmer Of 20 Participates From India. Also Presents Facts About The 1993 Parliament At Chicago From Several Contemporary American Newspapers. 3 Chapters-6 Appendices, Bibliography, Index. Illustration In Black And White.
In this revision of his dissertation (in religion, at U. of California, Santa Barbara), Burris (religious studies, Stetson U.) explores the development of a comparative study of religion as this can be deduced from the exhibits on world religion and culture at 19th-century world expositions. The book's four main themes are: the colonial mindset of the exhibiting of cultures and their religions, the effect of evolutionary theory on the defining of American religious and social hierarchies, the role of the expositions in popularizing the theory of social evolution, and the denigration of "primitive" peoples and their religions through comparative display. The text is as much cultural studies as religious studies and will appeal to those interested in American societal and intellectual trends of this period. Annotation copyrighted by Book News, Inc., Portland, OR
The Parliament of the World's Religions opened on 11 September 1893 at the Art Institute of Chicago as part of the World's Columbian Exposition. On this day, Vivekananda gave a brief speech representing India and Hinduism. He was initially nervous, bowed to Saraswati (the Hindu goddess of learning) and began his speech with "Sisters and brothers of America!". At these words, Vivekananda received a two-minute standing ovation from the crowd of seven thousand. According to Sailendra Nath Dhar, when silence was restored he began his address, greeting the youngest of the nations on behalf of "the most ancient order of monks in the world, the Vedic order of sannyasins, a religion which has taught the world both tolerance, of and universal acceptance". Vivekananda quoted two illustrative passages from the "Shiva mahimna stotram": "As the different streams having their sources in different places all mingle their water in the sea, so, O Lord, the different paths which men take, through different tendencies, various though they appear, crooked or straight, all lead to Thee!" and "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths that in the end lead to Me." According to Sailendra Nath Dhar, "It was only a short speech, but it voiced the spirit of the Parliament." Parliament President John Henry Barrows said, "India, the Mother of religions was represented by Swami Vivekananda, the Orange-monk who exercised the most wonderful influence over his auditors". Vivekananda attracted widespread attention in the press, which called him the "cyclonic monk from India". The New York Critique wrote, "He is an orator by divine right, and his strong, intelligent face in its picturesque setting of yellow and orange was hardly less interesting than those earnest words, and the rich, rhythmical utterance he gave them". The New York Herald noted, "Vivekananda is undoubtedly the greatest figure in the Parliament of Religions. After hearing him we feel how foolish it is to send missionaries to this learned nation". American newspapers reported Vivekananda as "the greatest figure in the parliament of religions" and "the most popular and influential man in the parliament". The Boston Evening Transcript reported that Vivekananda was "a great favourite at the parliament... if he merely crosses the platform, he is applauded". He spoke several more times "at receptions, the scientific section, and private homes" on topics related to Hinduism, Buddhism and harmony among religions until the parliament ended on 27 September 1893. Vivekananda's speeches at the Parliament had the common theme of universality, emphasising religious tolerance. He soon became known as a "handsome oriental" and made a huge impression as an orator.
The 1893 Columbian Exposition, also known as the Chicago World's Fair, presented the Latter-day Saints with their first opportunity to exhibit the best of Mormonism for a national and an international audience after the abolishment of polygamy in 1890. The Columbian Exposition also marked the dramatic reengagement of the LDS Church with the non-Mormon world after decades of seclusion in the Great Basin. Between May and October 1893, over seven thousand Latter-day Saints from Utah attended the international spectacle popularly described as the ''White City.'' While many traveled as tourists, oblivious to the opportunities to ''exhibit'' Mormonism, others actively participated to improve their church's public image. Hundreds of congregants helped create, manage, and staff their territory's impressive exhibit hall; most believed their besieged religion would benefit from Utah's increased national profile. Moreover, a good number of Latter-day Saint women represented the female interests and achievements of both Utah and its dominant religion. These women hoped to use the Chicago World's Fair as a platform to improve the social status of their gender and their religion. Additionally, two hundred and fifty of the Mormon Tabernacle Choir's best singers competed in a Welsh eiseddfodd, a musical competition held in conjunction with the Chicago World's Fair, and Mormon apologist Brigham H. Roberts sought to gain LDS representation at the affiliated Parliament of Religions. In the first study ever written of Mormon participation at the Chicago World's Fair, Reid L. Neilson explores how Latter-day Saints attempted to ''exhibit'' themselves to the outside world before, during, and after the Columbian Exposition, arguing that their participation in the Exposition was a crucial moment in the Mormon migration to the American mainstream and its leadership's discovery of public relations efforts. After 1893, Mormon leaders sought to exhibit their faith rather than be exhibited by others.
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.
