Recent years have seen the emergence of a virulent version of Hindu nationalism and fundamentalism in India under the banner of Hindutva. This xenophobic movement has obfuscated and mystified the notion of Hindu identity and reinforced its stereotypes. Its arguments range from the patently unscientific - humankind was created in India, as was the first civilisation - to historical whitewash: Hinduism has continued in one, unchanged form for 5000 years; Hinduism has always been a tolerant faith. 'Rethinking Hindu Identity' offers a corrective based on a deep and detailed reading of Indian history. Written in a riveting style, this study provides a fresh history of Hinduism - its practices, its beliefs, its differences and inconsistencies, and its own myths about itself. Along the way, the book systematically demolishes the arguments of Hindu fundamentalism and nationalism, revealing how the real history of Hinduism is much more complex.

Recent years have seen the emergence of a virulent version of Hindu nationalism and fundamentalism in India under the banner of Hindutva. This xenophobic movement has obfuscated and mystified the notion of Hindu identity and reinforced its stereotypes. Its arguments range from the patently unscientific - humankind was created in India, as was the first civilisation - to historical whitewash: Hinduism has continued in one, unchanged form for 5000 years; Hinduism has always been a tolerant faith. 'Rethinking Hindu Identity' offers a corrective based on a deep and detailed reading of Indian history. Written in a riveting style, this study provides a fresh history of Hinduism - its practices, its beliefs, its differences and inconsistencies, and its own myths about itself. Along the way, the book systematically demolishes the arguments of Hindu fundamentalism and nationalism, revealing how the real history of Hinduism is much more complex.

Critically assesses recent debates about the colonial construction of Hinduism. Written by experts in their field, the chapters present historical and empirical arguments as well as theoretical reflections on the topic, offering new insights into the nature of the construction of religion in India.

The Sathya Sai global civil religious movement incorporates Hindu and Muslim practices, Buddhist, Christian, and Zoroastrian influences, and "New Age"-style rituals and beliefs. Shri Sathya Sai Baba, its charismatic and controversial leader, attracts several million adherents from various national, ethnic, and religious backgrounds. In a dynamic account of the Sathya Sai movement's explosive growth, Winged Faith argues for a rethinking of globalization and the politics of identity in a religiously plural world. This study considers a new kind of cosmopolitanism located in an alternate understanding of difference and contestation. It considers how acts of "sacred spectating" and illusion, "moral stakeholding" and the problems of community are debated and experienced. A thrilling study of a transcultural and transurban phenomenon that questions narratives of self and being, circuits of sacred mobility, and the politics of affect, Winged Faith suggests new methods for discussing religion in a globalizing world and introduces readers to an easily critiqued yet not fully understood community.

Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy.

In the ruins of a medieval palace in Delhi, a unique phenomenon occurs: Indians of all castes and creeds meet to socialize and ask the spirits for help. The spirits they entreat are Islamic jinns, and they write out requests as if petitioning the state. At a time when a Hindu right wing government in India is committed to normalizing a view of the past that paints Muslims as oppressors, Anand Vivek Taneja's Jinnealogy provides a fresh vision of religion, identity, and sacrality that runs counter to state-sanctioned history. The ruin, Firoz Shah Kotla, is an unusually democratic religious space, characterized by freewheeling theological conversations, DIY rituals, and the sanctification of animals. Taneja observes the visitors, who come mainly from the Muslim and Dalit neighborhoods of Delhi, and uses their conversations and letters to the jinns as an archive of voices so often silenced. He finds that their veneration of the jinns recalls pre-modern religious traditions in which spiritual experience was inextricably tied to ecological surroundings. In this enchanted space, Taneja encounters a form of popular Islam that is not a relic of bygone days, but a vibrant form of resistance to state repression and post-colonial visions of India.