By Timothy S. Dobe
"In the mid-nineteenth century, the yankee missionary James Butler envisioned that Christian conversion and British legislation jointly might remove Indian ascetics. His disgust for Hindu holy males (sadhus), whom he referred to as "saints," "yogis," and "filthy fakirs," used to be principally shared by way of orientalist students and British officers, who likewise imagined those spiritual elites to be a number one symptom of India's degeneration. Read more...
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Extra info for Hindu Christian Faqir : modern monks, global Christianity, and Indian sainthood
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That is, to leave the question here would be the equivalent not only of continuing to place the West center-stage, in my view, but also of limiting the religious practices, experiences, and commitments of exemplary individuals to a supporting role in what often reduces to a nationalist story, however much under critical scrutiny. The problem then is not so much that all things western are the main point of reference, though this is certainly a problem, Unsettling Saints 27 but that this trend keeps the supposedly secular modern state at the center of scholarly narratives.
For much of the twentieth-century religious studies discussion of Hinduism focused on the “poet-saints” of bhakti traditions, rather than on ascetics. ”34 In fact, reflecting the thematics of bhakti poetry itself—its emphasis on the inward reality of devotion and its critique of rival religious specialists, especially Nāth yogis—scholars have tended to present bhaktas (devotees) as anything but ascetics and to repeat rather than to complicate bhakti claims to render asceticism optional at best and arrogant at worst.
In Chapter 4, I examine the ways Rama Tirtha remapped the South Asian opposition between renouncer and householder onto Orientalist ideas of a spiritual India and a materialist West. In so doing, he transcended standard Orientalist binaries by challenging his American audiences to confront their failure to realize the Enlightenment ideal of autonomy that, he claimed, his saffron robe embodied and western views of race obscured. Chapter 5 describes Sundar Singh’s consistent identification with his saffron robe and simultaneous reticence to discuss Hinduism or the Orient in favor of a thoroughly biblical idiom.
