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.
#1350288 in Books Orbis Books 1988-06-14 1988-06-14Original language:SpanishPDF # 1 9.21 x .46 x 5.98l; .65 #File Name: 0883446162200 pages
Review
0 of 0 people found the following review helpful. This work will definately give literal interpreters something to talk about.By drlee040Scholars argue that scripture must be interpreted in its proper context in order to uncover the writers true intent. Sobrino argues much the same way in the practice of living out scripture. That the practice of living out scripture be done in one's own context (historical; social; etc.) is a necessary part of the spiritual practice of applying scripture. There may be some concern that this view of applying scripture will lead to different results and may pose a contradiction to those who hold to a standard of interpretation that also promotes an appropriate responce. I guess the question to be asked is can the same method of interpretation lead in various direct when applied as Sobrino suggests. This work will definately give literal interpreters something to talk about.0 of 1 people found the following review helpful. Spirituality of LiberationBy Mary OBrienRetreat director referred to this book a number of times. Just had to buy it for myself and spend more time with it.1 of 1 people found the following review helpful. Living in the real world as a ChristianBy J. Golden"In this book; Jon Sobrino invites us to enter this amazing new world of 'political holiness' in which life is transformed and hope rekindled. Drawing on his rich experience of the church under the cross in El Salvador; his wealth of biblical and theological knowledge and his own creative reflection; Sobrino lays the foundation for the development of a new quality of life with 'spirit' that could profoundly affect social and political struggles in North as well as South America." -- Richard Schaull (from the back cover)
