By Hugh B. Urban
A fancy physique of non secular practices that unfold in the course of the Hindu, Buddhist, and Jain traditions; a sort of spirituality that probably combines sexuality, sensual excitement, and the total diversity of actual event with the non secular life—Tantra has held a vital but conflicted position in the Western mind's eye ever because the first "discovery" of Indian religions via eu students. constantly radical, consistently tremendous different, Tantra has confirmed a key think about the imagining of India. This ebook bargains a serious account of ways the phenomenon has come to be.
Tracing the advanced family tree of Tantra as a class in the heritage of religions, Hugh B. city unearths the way it has been shaped in the course of the interaction of renowned and scholarly imaginations. Tantra emerges as a made from mirroring and misrepresentation at paintings among East and West--a dialectical classification born out of the continued play among Western and Indian minds. Combining historic aspect, textual research, well known cultural phenomena, and important conception, this ebook indicates Tantra as a transferring amalgam of fantasies, fears, and wish-fulfillment, instantly local and different, that moves on the very center of our structures of the unique Orient and the modern West.
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Additional info for Tantra: Sex, Secrecy, Politics, and Power in the Study of Religion
105 In 1824, following a few years of precarious financial and organizational existence, the managers of the Hindu College, Calcutta, appealed for support to the Government. The Government readily agreed, but with the imposition of supervisory authority by the GCPI,106 making it the first college under its auspices to teach any significant amount of English. 108 Education in India could have thus proceeded harmoniously, with Indians organizing the teaching of English and Britons, that of Sanskrit, Arabic and Persian, but the problem arose because of the parliamentary grant.
We will also examine how each institution cultivated a particular persona, as an institution and among its individual students, producing in each case specifically Indian meanings about the purpose of Christian education. In Part III, the final section of the book, I will discuss the manner in which Christians shaped themselves as a community, a process that was mediated by law, politics and culture as well as doctrine. Chapter 6 focuses on the racial hierarchy within Christian churches in India, and the manner in which such hierarchy weighed down during disputes between Indian Christians and European or American missionaries regarding the definition of the Christian community and its location in Indian society.
160 In his own mind, he represented the ‘real’ Indians, whose distinctive cultural and religious requirements he sought to give positive recognition to within the state-sponsored education system, all for good, politically conservative purposes. The education commission of 1882: religious schools vs. schools for religious communities If 1854 represented a pragmatic triumph for Christian missionaries, the taste of victory soon turned sour. In 1882, a commission appointed to investigate how well the system inaugurated in 1854 had worked so far, and to recommend future policies, revealed that Christian missionaries were no longer a determining influence on government policy.