A comparative look at religion and spirituality in postcolonial China and India The Modern Spirit of Asia challenges the notion that modernity in China and India are derivative imitations of the West, arguing that these societies have transformed their ancient traditions in unique and distinctive ways. Peter van der Veer begins with nineteenth-century imperial history, exploring how Western concepts of spirituality, secularity, religion, and magic were used to translate the traditions of India and China. He traces how modern Western notions of religion and magic were incorporated into the respective nation-building projects of Chinese and Indian nationalist intellectuals, yet how modernity in China and India is by no means uniform. While religion is a centerpiece of Indian nationalism, it is viewed in China as an obstacle to progress that must be marginalized and controlled. The Modern Spirit of Asia moves deftly from Kandinsky's understanding of spirituality in art to Indian yoga and Chinese qi gong, from modern theories of secularism to histories of Christian conversion, from Orientalist constructions of religion to Chinese campaigns against magic and superstition, and from Muslim Kashmir to Muslim Xinjiang. Van der Veer, an outspoken proponent of the importance of comparative studies of religion and society, eloquently makes his case in this groundbreaking examination of the spiritual and the secular in China and India.

In many parts of the contemporary world, spirit beliefs and practices have taken on a pivotal role in addressing the discontinuities and uncertainties of modern life. The myriad ways in which devotees engage the spirit world show the tremendous creative potential of these practices and their innate adaptability to changing times and circumstances. Through in-depth anthropological case studies from Indonesia, Malaysia, Thailand, Myanmar, Laos, and Vietnam, the contributors to this book investigate the role and impact of different social, political, and economic dynamics in the reconfiguration of local spirit worlds in modern Southeast Asia. Their findings contribute to the re-enchantment debate by revealing that the “spirited modernities” that have emerged in the process not only embody a distinct feature of the contemporary moment, but also invite a critical rethinking of the concept of modernity itself.

Zusammenfassung: "An insightful study of the spiritual quest undertaken by an impressive array of South Asian intellectuals who reappraised the very meaning of religion. Far from being a mode of inward-looking cultural defense, Soumen Mukherjee convincingly interprets mysticism and spirituality as a cosmopolitan pursuit by creative thinkers delving into devotional traditions of India's past while responding to global challenges of the early twentieth century." -- Sugata Bose, Gardiner Professor of Oceanic History and Affairs, Harvard University "A detailed and erudite study of the way in which mysticism and spirituality came to dominate Indian forms of selfhood and self-making from the first half of the twentieth century. Part of a global debate spanning Asia, Europe, and America, interest in the esoteric and metaphysical distinguished Indian thinkers from their peers in other countries while nevertheless joining them in conversation to make for a truly global debate on the meaning and freedom of the self." -- Faisal Devji, Professor of Indian History, University of Oxford and Fellow, St Antony's College "In India, as in many other Asian contexts, claims of modernity have sat uneasily with histories and traditions of mysticism and spirituality... This outstanding book helps us break out of such unproductive dichotomies by focusing on religious and cultural discussions in India in the early twentieth century... Yet, this riveting book is neither conventionally parochial nor fashionably global-- it hypostasizes 'spiritual cosmopolitans' situating thinkers within contexts of transregional religious movements and networks." --Samita Sen, Vere Harmsworth Professor of Imperial and Naval History, University of Cambridge and Fellow, Trinity College This book explores the location of spirituality and mysticism in modern Indian religious and intellectual life. It examines select personalities and their ideas since the early twentieth century, their role in the interwoven spheres of socio-religious and political thought, and in burgeoning spiritual imaginaries, often at the intersection of academic and public discourse. As part of a global ecumene connected by affective bonds, these spiritual cosmopolitans often defied binary frameworks (East/ West; imperial core/ periphery; colonizer/ colonized), and in the upshot reappraised and recast the very concept of religion in response to overarching 'this-worldly' exigencies. Soumen Mukherjee teaches History at Presidency University in Kolkata. He is the author of Ismailism and Islam in Modern South Asia: Community and Identity in the Age of Religious Internationals (2017).

In many non-Western contexts, modernization has tended to be equated with Westernization, and hence with an abandonment of authentic indigenous identities and values. This is evident in the recent history of many Asian societies, where efforts to modernize – spurred on by the spectre of foreign domination – have often been accompanied by determined attempts to stamp national variants of modernity with the brand of local authenticity: ‘Asian values’, ‘Chinese characteristics’, a Japanese cultural ‘essence’ and so forth. Highlighting (or exaggerating) associations between the more unsettling consequences of modernization and alien influence has thus formed part of a strategy whereby elites in many Asian societies have sought to construct new forms of legitimacy for old patterns of dominance over the masses. The apparatus of modern systems of mass education, often inherited from colonial rulers, has been just one instrument in such campaigns of state legitimation. This book presents analyses of a range of contemporary projects of citizenship formation across Asia in order to identify those issues and concerns most central to Asian debates over the construction of modern identities. Its main focus is on schooling, but also examines other vehicles for citizenship-formation, such as museums and the internet; the role of religion (in particular Islam) in debates over citizenship and identity in certain Asian societies; and the relationship between state-centred identity discourses and the experience of increasingly ‘globalized’ elites. With chapters from an international team of contributors, this interdisciplinary volume will appeal to students and scholars of Asian culture and society, Asian education, comparative education and citizenship.

Comparing Religions is a next-generation textbook which expertly guides, inspires, and challenges those who wish to think seriously about religious pluralism in the modern world. A unique book teaching the art and practice of comparing religions Draws on a wide range of religious traditions to demonstrate the complexity and power of comparative practices Provides both a history and understanding of comparative practice and a series of thematic chapters showing how responsible practice is done A three part structure provides readers with a map and effective process through which to grasp this challenging but fascinating approach The author is a leading academic, writer, and exponent of comparative practice Contains numerous learning features, including chapter outlines, summaries, toolkits, discussion questions, a glossary, and many images Supported by a companion website (available on publication) at www.wiley.com/go/kripal, which includes information on individual religious traditions, links of other sites, an interview with the author, learning features, and much more

This book investigates the entangled relations between people’s daily worship practices and their umwelt in South India. Focusing on the practices of spirit (būta) worship in the coastal area of Karnataka, it examines the relationship between people and deities. Based on extensive fieldwork, this book links important anthropological theories on personhood, perspectives, transactions, and gift-exchanges together with the Gestaltkreis theory of Viktor von Weizsäcker. First, it examines the relations between būta worship and land tenure, matriliny, and hierarchy in the society. It then explores the reflexive relationship between modern law and current practices based on conventional law, before examining new developments in būta worship with the rise of mega-industries and environmental movements. Furthermore, this book sheds light on the struggles and endeavours of the people who create and recreate their relations with the realm of sacred wildness, as well as the formations and transformations of the umwelt in perpetual social-political transition. Modernity and Spirit Worship in India will be of interest to academics in the field of anthropology, religious studies and the dynamics of religion, and South Asian Culture and Society.

Traditions of asceticism, yoga, and devotion (bhakti), including dance and music, developed in Hinduism over long periods of time. Some of these practices, notably those denoted by the term yoga, are orientated towards salvation from the cycle of reincarnation and go back several thousand years. These practices, borne witness to in ancient texts called Upaniṣads, as well as in other traditions, notably early Buddhism and Jainism, are the subject of this volume in the Oxford History of Hinduism. Practices of meditation are also linked to asceticism (tapas) and its institutional articulation in renunciation (saṃnyăsa). There is a range of practices or disciplines from ascetic fasting to taking a vow (vrata) for a deity in return for a favour. There are also devotional practices that might involve ritual, making an offering to a deity and receiving a blessing, dancing, or visualization of the master (guru). The overall theme—the history of religious practices—might even be seen as being within a broader intellectual trajectory of cultural history. In the substantial introduction by the editor this broad history is sketched, paying particular attention to what we might call the medieval period (post-Gupta) through to modernity when traditions had significantly developed in relation to each other. The chapters in the book chart the history of Hindu practice, paying particular attention to indigenous terms and recognizing indigenous distinctions such as between the ritual life of the householder and the renouncer seeking liberation, between 'inner' practices of and 'external' practices of ritual, and between those desirous of liberation (mumukṣu) and those desirous of pleasure and worldly success (bubhukṣu). This whole range of meditative and devotional practices that have developed in the history of Hinduism are represented in this book.