By Prema Kurien
Multiculturalism within the usa is usually lauded as a favorable social perfect celebrating the variety of our state. yet, in truth, immigrants usually think careworn to create a novel formula in their id that doesn't mirror the range of cultures that exist of their native land. Hindu americans have confronted this problem during the last fifteen years, because the variety of Indians that experience immigrated to this nation has greater than doubled. In ''A position on the Multicultural Table'', Prema A. Kurien indicates how numerous Hindu American organisations - spiritual, cultural, and political - are trying to reply to the confusing questions of id outdoors their place of origin. Drawing at the stories of either immigrant and American-born Hindu americans, Kurien demonstrates how non secular rules and practices are being imported, exported, and reshaped within the procedure. the results of this transnational flow is an American Hinduism - an equipped, politicized, and standardized model of that that's present in India. this primary in-depth examine Hinduism within the usa and the Hindu Indian American neighborhood is helping readers to appreciate the personal devotions, practices, and ideology of Hindu Indian american citizens in addition to their political mobilization and activism. It explains the diversities among immigrant and American-born Hindu americans, how either comprehend their faith and their identification, and it emphasizes the significance of the social and cultural context of the us in influencing the improvement of an American Hinduism.
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Extra info for A Place at the Multicultural Table: The Development of an American Hinduism
Frykenberg (1989, 31) notes, however, that the British later used the term more narrowly to refer to the culture and religion of Vedic origin, interpreted and propagated by the Brahmins. ” Introduction to Hinduism Is Hinduism a Religion? Because Hinduism does not have a uniﬁed belief system or canonical text, in recent years some have disputed whether Hinduism can even be called a religion. Two types of arguments are put forth to make this claim. , Balagangadhara 1994) and lay Hindus who argue that Hinduism is not a “religion” in the Western (particularly the Christian) sense of the term.
All of these smriti texts were originally written in Sanskrit, but as in the case of the epics, vernacular versions also exist. In addition to these four types of texts, there are also some later vernacular texts, such as the Tiruvaymoli in Tamil, which many Tamilian Hindus believe to be equivalent in status to the Sanskrit Vedas (Carman and Narayanan 1989). These Hindus believe that the saints who composed the Tiruvaymoli distilled the truth from the Vedas and made it accessible to the ordinary person.
Hastings and the other British ofﬁcials also believed that there was a parallel set of laws that governed the Muslims, derived from the Koran, and known to the maulavis (Muslim scholars). William Jones, a scholar and judge appointed to the Crown court in Bengal in 1783, aimed to continue the project begun by Hastings by compiling a “complete digest of Hindu and Mussulman law” (cited in Cohn 1996, 69). As Barbara and Thomas Metcalf (2002, 57) point out, these early British ofﬁcials thus also initiated the practice of reifying Hindus and Muslims as two cohesive, fundamentally separate communities, each deﬁned by its own textual traditions.
A Place at the Multicultural Table: The Development of an American Hinduism by Prema Kurien